Digital English-Spanish Edition Printable by «Digital Printing» Vers.1.2 Our Cover: Politics Is Dead

Digital English-Spanish Edition Printable by «Digital Printing» Vers.1.2 Our Cover: Politics is Dead... Long Live Politics! by Maximino Cerezo Barredo

In the face of the old politics, disillusioning and obsolete, a new life is forming, ready to launch the dream of a utopia of an eternally renovated human polis. It will take ﬂ ight in the measure that which we nourish these dreams. Although we recognize the disgust we feel when faced with the many disenchantments of current politics, we insist that now, as in all hours, political commitment forms an absolutely necessary part of the integrated human being. We want to continue dreaming with all realism.

This year we remind you...

See us in Wikipedia, the encyclopedia: Go to http://es.wikipedia.org, search for “Agenda Latinoamericana Mundial,” and see the results. Or go to Google.com and search for “Agenda Latino- americana,” “Monseñor Romero,” “servicio bíblico,” “Pedro Casaldáliga,” “Maximino Cerezo Barredo,” “Leonardo Boff,”...and you will ﬁ nd us in the ﬁ rst few results...

We have increased the number of contests, some of which have been converted into a tradition in different ﬁ elds: activist literature, gender relations, ecology, rereading of the Bible, theology, legal commitments in favor of the poor...All of this is thanks to the organizations that sponsor these contests. We welcome other organizations that wish to sponsor contests.

The telematic Archive of the Latin American Agenda: begun two years ago, the materials that the Agenda has produced in its sixteen years of existence are now online and in two languages, Spanish and Catalan. They will remain at the permanent disposition of the public. Leaders and advisors of communities, teachers, professors, and pastoral workers who desire to prepare activities for formation, reﬂ ection, and debate within groups or communities can search for materials by theme, title, author, or year...See page 238.

Servicios Koinonia has surpassed over 2.5 million visitors to its front page (which composes about a quarter of the total visits) and it continues to quietly provide its services, with its biblical, theological, and liturgical sections, its martyrology, and pages of the work of Romero, Casaldáliga, and Cerizo...with its “low frequency” rhythm...They are sustained and sponsored by this Latin Ameri- can Agenda.

2 PERSONAL DATA Name: ...... Address: ...... City: ...... Country: ...... ☎ home: ...... ☎ work: ...... ☎ cell: ...... Pager: ...... E-mail: ...... Blood type:...... In case of emergency, please contact: ......

http://latinoamericana.org http://agenda.latinoamericana.org

The “portal” of the Agenda is its complement on the internet. Go there to know more about Agenda, apart from the paper publication that takes place once a year. You can ﬁ nd information there about writing contests, the publication of the results, and all developments concerning them. Using the entrance of the “telematic archive of the Agenda” (cfr. p. 238), you can also read or copy the texts of the Agenda, both of the current year (after February) and of prior years. Additionally, if you want to be advised of new additions (new material, activist campaigns, important new bibliographic information) that we are able to make available in the page of the Agenda, subscribe (without cost) to “Novedades Koinonía” that, in brief weekly or biweekly emails, will communicate this new information to you (without sending attachments, but providing you with the direct link). Subscribe at http://servicioskoinonia.org/informacion/index.php#novedades; you can also unsubscribe at any moment at this address. If you have any problems, you can contact the email address which appears in the portal. 3 © José María VIGIL & Pedro CASALDÁLIGA Esta lista de editores Apdo 0823-03151 / Panamá / República de Panamá está disponible y siempre actualizada en: [email protected] ☎ 507-264.18.11 http://latinoamericana.org/2008/editores Design: José Mª Vigil, Diego Haristoy y Mary Zamora Cover and drawing: Maximino Cerezo Barredo Webpage: http://agenda.latinoamericana.org http://latinoamericana.org http://servicioskoinonia.org/agenda

Digital English - Spanish Edition ISBN 978-9962-00-357-1

Freely available at: latinoamericana.org/English Printable through “digital printing”, at your local print shop.

In other languages, the Latin American Agenda’2008, in paper, is available at: MÉXICO: Librería Caminante / 4 calle, 10 Ave, Barrio Guamilito / Librería de las CEBs, Comunidades Eclesiales de Base / +(504) 557.5910 / [email protected] / Tenayuca 350, Col. Santa Cruz Atoyac / 03310 MÉXI- SAN PEDRO SULA CO DF / Tel.: (52-55)-56 88 63 36 / Fax: (52-55)-56 CUBA: 01 43 23 / [email protected] Centro Ecuménico Martín Luther King / LA HABANA / MCCLP-APD /Guanajuato 51-C, Dpto. 301, Col. Roma [email protected] / 06700 MÉXICO DF / Tel-fax: (52-55)-564.98.85 / REPÚBLICA DOMINICANA [email protected] Amigo del Hogar / Apdo 1104 / SANTO DOMINGO / Tel.: GUATEMALA: (1-809)-542.75.94 / Fax: (1-809)-565 42 52 / ami- Centro Claret / Apdo 29-H, Zona 11 / 01911-GUATE- [email protected] MALA / Tel.: 502-2-478.65.08 y 78.49.66 / Fax: PUERTO RICO: (502)-278.41.95 / [email protected] / Guerra Contra el Hambre / Apdo 8698 / CAGUAS / Te- [email protected] lyFax: (1-787)-747.57.67 / PUERTO RICO 00726-8698 EL SALVADOR: / [email protected] Misioneros Claretianos / Pasaje Los Almendros, 19 / NICARAGUA: ARMENIA (Sonsonate, El Salvador) /Tel-fax: 503- Fundación Verapaz / Costado Norte de los Juzgados 452.16.19 / [email protected] / Reparto Belmonte. Casa 54 / Apartado P-177 / Misioneros Claretianos / Parroquia Corazón de María MANAGUA / Tel.: (505)-265.06.95 / /79 Ave. Sur, 200 / Colonia Escalón / SAN SALVA- [email protected] DOR / Teléfonos: (503)-263.54.60 y 264.55.85 / COSTA RICA: [email protected] Centro Bíblico «Para que tengan vida» / SAN También las librerías de la UCA de SAN SALVADOR. JOSÉ / (506)-222.5057/ [email protected] / HONDURAS: [email protected] / Guaymuras / Apdo 1843 / Fax: +(504)-38.45.78 / Guillermo Meléndez / SAN JOSÉ / Tel.: (506)-254.53.74 [email protected] / TEGUCIGALPA / [email protected] Familia Dominicana / Apdo. 2558 / Tel.: +(504) PANAMÁ : 550.62.65 / [email protected] / SAN PEDRO Directamente en: [email protected] SULA VENEZUELA: 4 Misioneros Claretianos / CARACAS / Tl. 2380164 / BOLIVIA: [email protected] / [email protected] Movimiento Franciscano de Justicia y Paz de Bolivia Acción Ecuménica Tel. 860.15.48 / Fax: 861.11.96 / / Casilla 827 / COCHABAMBA / Tel-Fax: (591)-42- [email protected] 251177 / oﬁ[email protected] / www. Carmelitas Vedrunas / Tel. 632 9451. Fax 63306/ Movfra-JPIC-Bol.org [email protected] ARGENTINA: Distribuidora de Estudios C.A. Tel: 562.58.18 / Centro Nueva Tierra / Piedras n. 575 PB / 1070 BUENOS Fax:561.82.05 / [email protected] AIRES / Tel-Fax: (54)-1-342.08.69/ cnt@nuevatierra. FUNDALATIN / Tel. 953.5976 / Fax: 284.65.56 / org.ar [email protected] PARAGUAY: Institución Teresiana / Tel. 562.42.48 / Fax: 5518571 Pastoral Juvenil Salesiana / Don Bosco 816 con Humai- /[email protected] tá / Casilla 587 / 1209-ASUNCIÓN / Tel.: (595)-21- Ediciones El Pueblo / Tel-Fax: 451.65.96 / 448 422 , 443 957 Fax: 449 160 / dpjpar@webmail. [email protected] pla.net.py / [email protected] Misioneras de la Inmaculada Concepción Tel-Fax: URUGUAY: 284.92.26 / micﬂ[email protected] OBSUR, Observatorio del Sur / José E. Rodó 1727 / Movimiento Juvenil ANCLA / Tel-Fax: 322.75.68 / Casilla 6394 / 11200-MONTEVIDEO / Tel.: (598)-2- [email protected] 409.0806 / Fax: 402.0067 / [email protected] Fe y Alegría, Zona Central, Valencia / Tel. 0241- CHILE: 868.40.01 / [email protected] ECCLA, Ediciones y Comunicaciones Claretianas / Zente- Vicariato Apostólico de Tucupita / Tel. 0287-7212.244 no 764 / Casilla 2989 / SANTIAGO-21 / Tel.: (56)-2- Fax: 0287-7211.812 / [email protected] 695.34.15 / Fax: 695.34.07 / [email protected] Hermanas del Angel de la Guarda Tel. 551.16.61 Fax: BRASIL (em português): 551.14.77 / [email protected] Ligue ao (11)3824.0149, ou 0800-772.8585 (gratuito), Misioneras Claretianas Tl. 238.03.02/[email protected] ou veja: www.latinoamericana.org/brasil HH. Maristas: Tl.: 3210333 / [email protected] ESPAÑA: COLOMBIA: 25 comités de solidaridad, coordinados por: Comité Fundación Editores Verbo Divino / BOGOTÁ, D.C. / Oscar Romero / Paricio Frontiñán s/n / 50004-ZARA- [email protected] GOZA / Tel.: (34)-976.43.23.91 / Fax: 976.39.26.77 / Librería: Avenida 28 Nº 37-45 (Bº La Soledad ) / PBX [email protected] / www.comitesromero. 268 66 64 Fax: 368 81 09 / [email protected] / org [email protected] / BOGOTÁ, D.C. CATALUÑA (en catalá): Librería: Cra. 66 Nº 34-92, Local 202 (Bº Conquis- Comissió Agenda Llatinoamericana / Santa Eugenia 17 / tadores) / Tel. 265 62 48 / Telefax: 316 01 88 / 17005-GIRONA / Tel.: 34-972.21.99.16 / llatinoameri [email protected] / MEDELLÍN. [email protected] / www.llatinoamericana.org ECUADOR: Comité Oscar Romero / Paseo Fabra i Puig 260, 2-2a Librería Verbo Divino / Avda. Veintimilla 840 y Juan / 08016 BARCELONA / Tel.: (34)-933-498803 / fax: León Mera / QUITO / Tel. (593)-2-222.20.31 / Fax 933-405834 / [email protected] (593)-2- 252.77.80 / [email protected] ITALIA (en italiano): Librería Verbo Divino / Av. 9 de Octubre 1201 y Gua- Rete Radié Resch / Cx. Postal 74 / 51039 QUARRATA yas / MACHALA / Tel./Fax: (593)-7)960.430 / (Pistoia) / Italia / [email protected] [email protected] SUIZA (varios idiomas): PERÚ: Librairie Latino-américaine Nueva Utopía / Rue de la Red Educativa Solidaria / Calle Loa 160 / Ancón - LIMA Grand-Fontaine 38 / CH-1700 FRIBOURG / Tel-Fax: / [email protected] / [email protected] (41-26)-322.64.61 / [email protected]

The contents of this Agenda are the property of the Latin American people, who give permission to freely copy, cite, reproduce, and distribute them for non-commercial purposes. 5 Contents

Entrance Holistic Vision of the Agenda, José María VIGIL, Panamá, Panamá ...... 8 Introduction, Pedro CASALDÁLIGA, São Félix do Araguaia, Mato Grosso, Brazil ...... 10 Signiﬁ cant Anniversaries of 2008 ...... 12 Prizes and Contests ...... 14

I. SEEING Analysis of the Current Situation: The Rebirth of Politics, José COMBLIN, João Pessoa, PB, Brazil ...22 Deception in the Face of Politics, Néstor DA COSTA, Montevideo, Uruguay ...... 26 The Political Blocks of the World, François HOUTART, Belgio - Latin America ...... 28 Democracy in Midstream, Alfredo GONÇALVES, Paraguay - Brazil ...... 30

II. JUDGING / DREAMING The Human Being as a Political Being, Claudia KOROL, Buenos Aires, Argentina ...... 32 The Current Global Dimension of Politics, Daniel INNERARITY, Zaragoza, Spain ...... 34 Politics and Ideology, Pedro RIBEIRO DE OLIVEIRA, Juiz de Fora MG, Brazil ...... 36 A Criticism of Economics of Politics, João Pedro STÉDILE, São Paulo SP, Brazil ...... 38 Politics and the Marketplace, Wim DIERCKSXSENS, San José, Costa Rica ...... 40 On Politics and Gardening, Rubem ALVES, Campinas SP, Brazil ...... 42 The Political Illiterate, Bertold BRECHT ...... 43 Subjects or Citizens?, Josep Maria TERRICABRAS, Girona, Spagna ...... 44 The Many Pathways of Politics, Chico WHITAKER, São Paulo, Brazil ...... 46 Feminine Politics, Feminist Politics, or Simply Politics?, Ivone GEBARA, Camaragibe, PE, Brazil ...... 66 Politics and Cultures, Paulo SUESS, São Paulo SP, Brazil ...... 78 An Ecological Vision of Politics, Manuel GONZALO, Buenos Aires, Argentina ...... 90 Religion and Politics, Eduardo de la SERNA, Quilmes, Argentina ...... 102 Faith and Politics, Leonardo BOFF, Petrópolis RJ, Brazil ...... 116 Mysticism and Politics, Frei BETTO, São Paulo SP, Brazil ...... 128 The Dignity of Politics According to Monseñor Romero, Carlos AYALA, San Salvador, El Salvador .... 142

6 Hot points Climate Change: Planetary Emergency, Víctor VIÑUALES, Zaragoza, Spain ...... 154 The Challenge of Massive Urban Poverty, Daniele MOSCHETTI, Nairobi, Kenia ...... 166 Paraguay: Between Continuity and Change, Dionisio GAUTO, Asunción, Paraguay ...... 180 Biofuels, Horacio M. CARVALHO, Curitiba PR, Brazil ...... 192

III. TAKING ACTION Multifaceted Political Commitments, Frei BETTO, São Paulo SP, Brazil ...... 210 Politics During Campaigns and Politics, Prelazia di São Félix do Araguaia ...... 211 The Bank of the South, Raúl ZIBECHI, Montevideo, Uruguay ...... 212 Popular Mobilization, Javier DÍEZ CANSECO, Lima, Peru ...... 214 Towards a Journalism of Intermediation, José Ignacio LÓPEZ VIGIL, Lima, Peru ...... 216 Women Transforming the Economy, REMTE, Magdalena LEÓN, Quito, Equator ...... 218 Youth and Politics in Postmodernity, Jorge BORAN, São Paulo SP, Brazil ...... 220 Participatory Politics, Demétrio VALENTINI, Jales SP, Brazil ...... 222 Citizenship and Sovereignty, Not Dependency, Ivo POLETTO, Goiânia GO, Brazil ...... 224 A Program for Political and Citizenship Formation, Jesuit Provincials of Latin America ...... 226 Feminist Theology for a Just World, María Pilar AQUINO, San Diego, CA, USA ...... 228

Contest Winners Latin American Short Story: Unearthing the Past, Guido DE SCHRIJVER, Belgium ...... 230 Neobiblical Pages: A Miracle for Today, María BAFFUNDO, Montevideo, Uruguay ...... 232 Gender: With Feminism, Humanity Advances, Guitté HARTOG, Puebla, México ...... 234 The Blue Planet, Antonio PÉREZ ESCLARÍN, Caracas, Venezuela ...... 235

Final Resources Resources for Teaching about Politics, Martín VALMASEDA, Guatemala, Guatemala ...... 236 Short Notices ...... 238 Servicios Koinonia ...... 240 Point of Encounter: Comments from Readers ...... 242 Who is Who ...... 244 Address Book ...... 246-256

7 Holistic Vision of the World Latin American Agenda'2008

Happy 2008! important martyrial anniversaries information on Servicios Koino- Once more—we are 17 of 2008, the announcement of nia—sponsors of this agenda, already!—we affectionately the prizes won in the contests of and the unforgettable “Point of dedicate this 2008 Agenda to last year, and the announcement Encounter” with our readers. all those who make up our large of new (ten!) contests for 2009 The 2009 Agenda will proba- international family, united and complete the entrance, the appe- bly have as its theme another ex- convoked for the great options tizer, to this edition. clamation-invitation: “Long Live we call “Latin American”—al- Social Utopia!” At this time when though they extend far beyond Unshakably faithful to the so many are declaring that ide- our Continent. “Latin American method,” we be- ologies are dead and utopias are As “agendas” go, obviously gin with SEEING reality through considered a thing of the past, there plenty that are better. the analysis of the current situ- we reclaim their continued rel- What is better about ours is not ation by our great teacher José evance, since, without them, full the noun, but the adjective, Comblin. human life and dignifi ed social “Latin American” (and as we life are impossible. Perhaps the have said before, this does not The section on JUDGING utopias of past times will change refer to physical geography, but a brings together the perspectives their name, or, perhaps, the pas- “spiritual’ geography”...). What is of the most qualifi ed special- sage of time will allow them to unique about our agenda is pre- ists—from the Continent and transform themselves and adopt senting, suggesting, and taking further afi eld—judging politics a different face. But we declare account of where Latin American from the widest spectrum of that the great utopias of the past hope is leading, combining it viewpoints permitted by the size decades have not died, no mat- each year with a pedagogical of this agenda. ter the name by which they are theme. We call attention to a few HOT called. Rather, they continue be- As we announced in the last POINTS. ing, in essence, what the best of edition, Politics is the focal point those who preceded us struggled of this 2008 edition. At this hour The third section, TAKING AC- for. We want to continue plant- of tiredness and deception, in- TION, focuses on concrete exam- ing, with fi delity, in the fi elds cluding abandonment on the part ples and suggestions for acting. which they opened up for us. of many, we want to insist on the The Agenda concludes with We await your commentaries, importance of political commit- its habitual fi nal section: the suggestions, and even criticisms, ment for each and every human winning entries in the categories so that you can help us plan the being. of “Latin American Short Story,” next condition. Thanks, until The “brotherly introduction” “Neobiblical Pages,” and “Gen- then. of Pedro Casaldáliga, presents, as der Perspectives,” a link with Fraternally and Sororally, always, the theme and opens up pedagogical resources on the the Agenda. The list of the most theme, several smaller notices, José María VIGIL 8 Pedagogical Use of the Agenda the Agenda, presented us with the A Collective Agenda... In addition to personal use, “Protestant Saints.” This is a collective work. Be- this Agenda is designed to be a The Agenda is aconfessional, cause of this, it has gotten to pedagogical instrument for commu- and, above all, “macroecumenical.” where it is today. We continue to nicators, public educators, pastoral The world of common references, gladly receive suggestions, mate- agents, group leaders, and acti- beliefs, values, and utopias among rials, texts, documents, and new vists... peoples and men and women of bibliographic material as we enter The texts are always brief and good will—which Christians call into the process of creating the agile, presented under the pedago- “the Reign”—is shared by all who 2009 Agenda. gical concept of one page, forma- are partners in this humble, ser- We welcome and will make a tted so that they can be directly ving, brotherly, and sisterly search. space in these pages for those photocopied and distributed as entities that want to officer their “work material” in schools, group The Moon service to the Continent by spon- meetings, adult literacy programs, Our agenda shows the phases of soring a prize or contest to stimu- and literature tables. They can also the moon by Latin American time, late any aspect of our continental be published in the bulletins of or- and, more concretely, “Andean” consciousness. ganizations or in local magazines. time (Colombia Ecuador, Peru, and In this way, it will continue The format of the texts is dic- Chile), a difference of five hours being a “collective work, a commu- tated by an “economic” criterion from Greenwich Mean Time (GMT). nity patrimony, an annual antholo- which possibly sacrifices esthetics gy of the memory and hope of our in the form of white spaces and A Non-Profit Work spiritual Continent.” illustrations in favor of a greater In many countries, this agenda volume of message. This also allows is edited by popular and non- The English Edition us to keep a low price so the Agen- profit organizations that use the We hope to expand the circula- da is more accessible. money received from the sale of tion of our Agenda to the English- the agenda to support their work speaking world, as much in Nairobi Ecumenicism for popular service and solidarity. as in New York. We are doing this This agenda is dictated by a These centers ensure the non-profit by publishing our first-ever elec- “total ecumenicism,” not a “re- character of each edition. tronic and freely downloadable mainder ecumeicism.” Because of In all cases, the Agenda Lati- bilingual English/Spanish Agenda. this, we do not eliminate what is noamericana as it is, in its central As long as it is not used to make only Catholic or only Protestant, coordination, is also a non-profit a profit, you may freely print and but we unite the two. Thus, in the initiative. It was born and develo- distribute copies. Local as well as list of the Saints, the Protestant ped without help from any agency. on-line printers can produce pro- and Catholic commemorations have The money generated by the agen- fessionally bound versions at a low both been included. When they do da, after adequately compensating cost. not coincide, the Protestant com- the authors who write in its pages, We also seek your help in the memoration is in italics. For exam- is dedicated to works of popular translation of this Agenda for fu- ple, the Apostle Peter is celebrated alternative communication and ture years. Please contact us at by the Catholic Church on February international solidarity. [email protected]. 22 (“the Chair of Peter”), and for Servicios Koinonia, permanently You need not have prior experience, the Protestant Churches on January maintained, constantly improved, only a good command of both Spa- 18 (“the Confession of Peter”); the and freely accessible around the nish and English and a willingness differences can be distinguished world, the “Tiempo Axial” Collec- to translate a two page article. typographically. tion, and some of the prizes finan- Please contact us by March 31, Kindly, the Lutheran Bishop ced by the Agenda are the most 2008 if you are interested. Kent Mahler, in an earlier version of well-known. ❑ 9 A friendly introduction

Politics is Dead... Long Live politics!

The great Christian personality Emmanuel Mounier declares: “Everything is political, although politics isn’t everything.” Fábio Konder Comparato, lawyer and activist, despite the grave decep- tions that he has suffered with politics, categorically afﬁ rms: “Outside of politics there is no sal- vation.” Several Spanish organizations that work with youth reported in a poll that 60% of young people have no interest in politics. The simple people in our regions of the interior of Brazil talk about politics, a priori and a posteriori, as an evil: “being political” with someone is to squabble or feud. So where are we? Politics yes or politics no?

In this World Latin American Agenda for 2008, after talking about democracy in the 2007 Agenda, we believe that it is more than appropriate to talk about politics. It is necessary to recognize the deception that politics causes in practically all countries. It creates an attitude of distrust, of scorn to the point of indignation towards politics. What are the causes? Unfortunately, it is easy to name them: the scandals of corruption, nepotism, the fraudu- lence of electoral promises, bogus alliances, the deadweight of national oligarchies, and the sub- mission of governments and politicians to the macro-dictatorship of Neoliberal capitalism.... The collective experience, in almost all countries, but especially in the Third World, is a dance of centuries that masks the same pseudo-politics, based on power, profi t, and privilege. Politics has been made into a business, the recourse of the elites who keep perpetuating themselves—always the same people, openly right-wing, and consecrated to the status quo. As the joke goes, “Let’s stop trying to accomplish political change with politics! Let’s accept politics for what it’s good for: doing business.” This politics has to die. Worldwide it is already a dead politics for the society that wants to live humanely and construct an authentically democratic, participatory, and humanizing future, free of the inequalities that cry to the heavens. The economy grows, but simultaneously so does inequality. Structural adjustment plans, forced upon poor countries by current politics, have failed, but still they demand much suffering, misery, and even blood. “The current process of globalization,” writes Stiglitz in his book Making Globalization Work, “is provoking destabilizing results as much between countries as within countries. It creates wealth, but there are too many countries and people that do not share its benefi ts...These global disequilibriums are morally unacceptable and politically unsustainable.” It has been opportunely affi rmed that this inequality assassinates

10 globalization. It is necessary to come together to engage in multiple processes—in different places and in different ways—that are at the service of “equitable globalization,” which shares increases in wellbeing and conquers misery. It is essential that engaging in politics becomes a basic exercise of citizenship. Citizenship is the political recognition of human rights. Because we are humanity, we are society. The Italian philosopher Giorgio Agamben argues that “[t]he separation between the human and the political that we are now experiencing is the extreme phase of the rift between the rights of the human being and the rights of the citizen.” Our Agenda surveys the history of politics. It confronts the exercise of current politics with the demands of human rights, citizenship, cultures, the role of the laity, inter-religious dialogue, ecology, and communications media. Current politics has in its hands the manipulation of public opinion and “the colonization of subjectivities.” For the majority of humanity, it is a politics that has to die, and that is already a dead politics. However, politics, the “other” politics, cannot die, precisely because humanity cannot live without it. Politics is the organization of human life, the process of society. Politics is more than a dimension—it embraces all dimensions of social life. In our Agenda, by denouncing this iniquitous politics, we vindicate true politics: an “other” politics of justice, transparency, service, and participation, created and lived locally and globally. This politics renovates traditional institutions, many of them rotten and unjust, and supports new institutions. It works for the political formation of citizens. It suggests attitudes, processes, and campaigns, and it seeks solutions. We all know that “agenda” means “what we need to do.” The goal of this Agenda, therefore, is to assist us in thinking about what we must do so that politics lives—resurrected and distant from “the whitewashed tombs”—and that it be a human and humanizing politics.

Following Max Weber, we want to distinguish between politics as a profession and politics as a vocation. Rubem Alves has written, in a memorable article entitled On Politics and Gardening: “Of all vocations, politics is the most noble...of all professions, politics is the most vile.” It is necessary to dream while moving forward. We want to and should be politicians, that is, practice politics. Totally committed and hopeful, we come together, men and women—and at every moment more and more women are entering different spheres of politics—to enter into this great mobilization of goals, forums, campaigns, and achievements. We demand, loftily dreaming, that politics be an exercise of love, the daily celebration of a coming together that is truly human. We demand a brotherly and sisterly politics, a daily prayer to Humanity, and the best worship of the living God. We want to be politicians and to practice politics, without neutrality and without even-handed hypocrisy. In his celebrated speech at the University of Louvain, Saint Romero of the Americas exhorted: “To be in favor of life or in favor of death. Every day I see with more clarity that this is the choice we have to make. No possible neutrality exists. We either serve life or we are complicit in the deaths of many human beings. Here our faith is revealed: we either believe in the God of Life or we use the name of God to serve the executioners who bring death.”

Pedro CASALDÁLIGA

11 Aniversarios Mayores de 2008

1978: Treinta años 14.3: Marianela García Villas, abogada de los pobres, fundadora de la Comisión de Derechos Humanos 10.1: Pedro Joaquín Chamorro, periodista, lucha- de El Salvador, mártir de la justicia. Asesinada junto dor por las libertades públicas contra la dictadura con 29 campesinos/as en Guazapa por el batallón At- somocista. lacatl, cuando investigaba a petición de la Federación 18.1: Germán Cortés, militante cristiano y políti- Intnal. de DDHH (FIDH) y la ONU. co, mártir de la causa de la justicia en Chile. 15.4: Mártires campesinos indígenas de Joyabaj, 29.5: Masacre de un centenar de quichés en Pan- El Quiché, Guatemala. zós, Guatemala. 14.6: Vicente Hordanza, sacerdote misionero al 30.6: Hermógenes López, párroco, fundador de la servicio de los campesinos, Perú. Acción Católica Rural, mártir de los campesinos gua- 17.6: Felipa Pucha y Pedro Cuji, campesinos indí- temaltecos. genas, mártires del derecho a la tierra en Culluctuz, 20.7: Mario Mujía Córdoba, «Guigui», obrero, Ecuador. maestro, agente de pastoral, mártir de los trabajado- 19.7: Yamilet Sequiera Cuarte, catequista, Nicara- res de Guatemala. gua. 20.9: Francisco Luis Espinosa, sacerdote y compa- 23.7: Pedro Angel Santos, catequista, mártir de la ñeros mártires en Estelí, Nicaragua. fe y de la solidaridad con su pueblo salvadoreño. 7.10: José Osmán Rodríguez, campesino Delegado 25.7: Luis Calderón y Luis Solarte, militantes, de la Palabra, mártir en Honduras. mártires de la lucha de los “destechados” de Popayán, 20.10: Oliverio Castañeda de León. Máximo diri- Colombia. gente de la Asociación de Estudiantes Universitarios 12.8: Margarita María Alves, presidenta del Sindi- (AEU) de la Universidad de San Carlos de Guatemala. cato Rural de Alagoa Gande, Paraíba, Brasil, asesina- Asesinado brutalmente frente a por lo menos 15 mil da, mártir de la lucha por la tierra. testigos. 16.9: Guadalupe Carney, jesuita de origen es- 7.11: Antonio Ciani. Dirigente estudiantil de la tadounidense, acompañando la lucha de su pueblo AEU en Guatemala. Capturado ilegalmente cuando hondureño. salía de su casa hacia la Universidad de San Carlos de 17.9: Julián Bac, celebrador de la Palabra, y Gua- Guatemala. Continúa desaparecido. dalupe Lara, catequista, mártires en Guatemala. 28.11: Ernesto Barrera, «Neto», sacerdote, obrero, 11.10: Benito Hernández y compañeros, indíge- mártir de las comunidades de base salvadoreñas. Sal- nas, mártires de la lucha por la tierra en Hidalgo, vajemente torturado antes de ser asesinado con otros México. compañeros laicos de la pastoral obrera; entre ellos, 12.10: Marco Antonio Orozco, pastor evangélico, Valentín Martínez Piche. mártir de la Causa de los pobres en Guatemala. 11.12: Gaspar García Laviana, sacerdote, mártir de 8.11: Augusto Ramírez, sacerdote, mártir de la las luchas de liberación del pueblo de Nicaragua. defensa de los pobres, en Guatemala. 11.11: Sebastián Acevedo, militante, mártir del 1983: Veinticinco años amor fi lial al pueblo chileno. 25.11: Marçal de Sousa, Tupá’í, enfermero, indíge- 7.1: Felipe y Mary Barreda, militantes cristianos na, mártir de la lucha por la tierra de sus hermanos, revolucionarios asesinados por la contrarrevolución en que había hablado a Juan Pablo II en Manaus en Nicaragua. 1980. Asesinado. 23.1: Segundo Francisco Guamán, indígena que- 12.12: Prudencio Mendoza «Tencho», seminarista, chua, mártir de la lucha por la tierra en Ecuador. mártir de la fe, en Huehuetenango, Guatemala. 12 1993: Quince años 1988: Veinte años 15.4: José Barbero, sacerdote, profeta y servidor 14.1: Miguel Angel Pavón, director de la Comisión de los hermanos más pobres de Bolivia. de los Derechos Humanos, y Moisés Landaverde, Hon- 28.5: Javier Cirujano, misionero, mártir de la paz duras. y la solidaridad en Colombia. 17.1: Jaime Restrepo López, sacerdote, mártir de 10.6: Norman Pérez Bello, militante, mártir de la la causa de los pobres, Colombia. fe y la opción por los pobres, Colombia. 5.2: Francisco Domingo Ramos, líder sindical en 16.8: Mártires indígenas yanomamis, de Roraima, Pancas, Brasil, asesinado por encargo de los «fazen- Brasil. deiros». 18.8: Mártires indígenas asháninkas, de Tziriari, 27.2: Jesús María Valle Jaramillo, 4º presidente Perú. asesinado de la Comisión de Derechos Humanos de 23.9: Sergio Rodríguez, obrero y universitario, Antioquia, Colombia. mártir de la lucha por la justicia en Venezuela. 28.3: 14 indígenas tikunas asesinados y 23 heridos por el maderero Oscar Castelo Branco y 20 pis- 1998: Diez años toleros a sus órdenes. Estaban reunidos en Benjamin Constant, AM, Brasil, esperando la ayuda solicitada a 13.3: Maria Leide Amorim, líder campesina de la Funai ante las amenazas del maderero. Los cadáve- los sin tierra, asesinada en Manaus en represalia por res fueron arrojados al río Solimões. haber dirigido la ocupación de una finca. 14.5: Campesinos mártires por la causa de la paz, 26.3: Onalício Araujo Barros y Valentin Serra, líde- Cayara, Perú. res del MST, ejecutados por los fazendeiros en Paraua- 5.6: Agustín Ramírez y Javier Sotelo, obreros pebas (Pará, Brasil). Estaban negociando un área para mártires de la lucha de los marginados del Gran Bue- las familias que habían desocupado una fazenda. nos Aires, Argentina. Ambos trabajaban en tareas de 17.4: César Humberto López, líder de la Iglesia promoción en los barrios de San Francisco Solano. Bautista Enmanuel, presidente de la Fraternidad Ecu- Fueron baleados y sus cuerpos tirados a una zanja. ménica por la Paz, FraterPaz, asesinado en San Salva- 10.7: Joseph Lafontant, abogado, mártir de la dor por su compromiso con la justicia. defensa de los derechos humanos en Haití. 18.4: Eduardo Umaña Mendoza, defensor de los 22.8: Jürg Weis, teólogo suizo evangélico, coor- derechos populares y denunciador de los paramilita- dinador de la secretaría nacional suiza de los comités res, compañero de Camilo Torres, intelectual defensor de Solidaridad con Centroamérica, mártir de la solida- de presos políticos. Asesinado. Colombia. ridad con El Salvador. 20.5: Francisco de Assis Araújo, Chicão Xucurú, 31.8: Muere Leónidas Proaño, «obispo de los cacique del pueblo Xuxurú, es asesinado en Pesqueira, indios», en Riobamba, Ecuador. PE, Brasil, por su lucha por la tierra de su pueblo. 11.9: Mártires de la iglesia de San Juan Bosco, en 7.6: Cientos de soldados caen sobre los indígenas Puerto Príncipe, Haití. reunidos en la escuela de El Charco, Guerrero, México: 20.10: Jorge Eduardo Serrano, jesuita, Colombia. mueren 10 campesinos y un estudiante. 25.10: Alejandro Rey y Jacinto Quiroga, agentes 4.9: Gerardo Sueldo, obispo. Testigo en la búsque- de pastoral, mártires de la fe, Colombia. da de transparencia política y justicia para los pobres 6.11: José Ecelino Forero, agente de pastoral, de Santiago del Estero, Argentina. Amenazado por el mártir de la fe y del servicio en Colombia. poder político, muere en aparente accidente de carro. 22.12: Francisco «Chico» Mendes, 44 años, líder 18.9: Miguel Angel Quiroga, marianista, asesinado ecologista en Xapuri, Brasil. Asesinado por los lati- por paramilitares, mientras realizaba una visita pasto- fundistas. ral a las comunidades campesinas de Lloró, Colombia. ❑ 13 Premios en los certámenes y concursos de... Contests • El Primer Premio del Concurso de Páginas Convocamos para el año que viene la XIVª edi- Neobí blicas (500 euros) ha sido otorgado, a partes ción del Concurso. Véase pág. la 17. iguales, a María Baffundo ([email protected]), Una amplia antología de «Cuentos cortos lati- de Montevideo, Uruguay, por su página «Un milagro noamericanos» -ya más de cincuenta- no sólo los de hoy», actualización de Lc 13,10-16, y a Maria ganadores, sino los mejores de entre todos los que Cristina Guilherme ([email protected]), se presentan a concurso, está siendo puesta en línea brasileña residente en Brasilia, por su página sobre como una sección de los Servicios Koinonía, con los «1 Re 21». Publicamos en esta edición el texto cas- mejores cuentos recibidos en años pasados. Aquí: tellano ganador (véase la pág. 232), y publicamos http://servicioskoinonia.org/cuentoscortos los dos, el castellano y el portugués, en la página de • El jurado del Concurso de Género sobre el la Agenda en la red. tema «Democracia y equidad de género», patrocina- El jurado ha otorgado también una mención do por el Centro de Educación y Comuni cación honorífi ca a «O Cântico da fl oresta», relectura del CANTE RA, de Managua, Nicaragua, comunica que se Cantar de los Cantares, de Rosa Maria Aires da recibieron 20 ensayos, procedentes de Costa Rica, Cunha ([email protected]), de Santos, São Pau- Chile, Argentina, México, Nicaragua, Colombia, Re- lo, Brasil. pública Dominicana, Bolivia y Perú. El premio, de Una amplia antología de «Páginas Neobíblicas» 500 US$, ha sido concedido a Guitté Hartog, de la (ya más de ochenta) recibidas para el concurso en Universidad Autónoma de Puebla, en Puebla, México éste y otros años, continúa siendo publicada como ([email protected]). Es publicado en esta una sección de los Servicios Koinonía (http://servi- Agenda (pág. 234). cioskoinonia.org/neobiblicas). Con las mismas bases bajo un nuevo enfoque, Convocamos la XIIIª edición de este Concurso queda convocado el certa men para el año que viene, para 2008. Vea la pág. 17. con el sugerente tema de «Género y participación • El Premio de Cuento Corto Latinoamericano política»: véase la página 17. (500 euros) lo han gana do «ex aequo», por igual, • En el Certamen de Innovaciones Ecoteológicas Guido De Schrijver ([email protected]), belga- ha resultado ganador Francisco Josivan de Souza, guatemalteco con domicilio habitual en Bélgica, de São Paulo, Brasil, que ha participado con una por su cuento «Desenterrar el pasado», junto con obra de teatro de Navidad, de sabor nordestino, que Sávio Corinaldesi ([email protected]), de Brasília, incluye piezas musicales en mp3. Felicitaciones. El Brasil, por su cuento «A Ceia eucarística em São concurso queda convocado de nuevo. Pedro». • En el Certamen La crisis y el futuro Publicamos el texto en castellano de De Scheijver de la religión, el jurado ha otorgado el pre- en esta misma edición de la Agenda (pág. 230). mio, de 1000 (mil) euros, a Daniel Chiquete El jurado ha otorgado también una men- ([email protected]), mexicano, residente en ción honorífi ca en favor de Marcela Vega Alemania, por su trabajo «Misión cristiana en un ([email protected]), de Bogotá, Colombia, mundo globalizado. Apuntes teológicos sobre una por su cuento «Te traje la mañana». misión alternativa».

Vea los premios concedidos a los concursantes para los certámenes convocados en la Agenda de 2007, en: http://latinoamericana.org/2008/premios Vea las convocatorias para el año 2008-2009 en: http://latinoamericana.org/2008/convocatorias 14 Contests ...2008-2009 CONCURSO INDEPENDENCIA Y Con las mismas bases, misma cuantía de pre- UNIÓN mio y nueva temática, el Instituto Missio de Aquis- grán y la Agenda convocan la VIIª edición: véase A pesar de la aparente contradicción existente la pág. 19. entre las palabras «Independencia» y «Unión», al • En el certamen convo cado por el Colectivo juntarlas conseguimos un lema que nos sirve como Ronda de abogados de Barcelona, sobre «Expe- herramienta de trabajo y tema de refl exión para riencias realizadas en la defensa jurídico-demo- este concurso sobre la colaboración fraternal entre crática de los pobres», el Jurado ha concedido el todos los pueblos. premio (mil quinientos euros) al Bufete Popular Se puede participar redactando un ensayo, es- Boris Vega, de Masaya, Nicaragua, por la realiza- tudio, proyecto... en cualquier formato literario, ción de su proyecto «Legalización de los asenta- sobre la necesaria independencia de los pueblos, mientos humanos espontáneos en el Departamento para iniciar juntos la cooperación, la solidaridad, la de Masaya», realizado durante los años 2000 a colaboración... la Unión, y avanzar así por el cami- 2006 en seis municipios del departamento, benefi - no de la Justicia. Muchos Estados son consecuencia de guerras ciando a 7592 personas. en las que los vencedores sometieron a los pue- El concurso es convo cado para el próximo año, blos vencidos y en ocasiones se los repartieron. en su ya VIª edición, con nueva temática: véase la En África, en Asia y en América, prácticamente la pág. 18. totalidad de los Estados son consecuencia de la • La Revista Alternativas y la Fundación colonización, que no respetó las comunidades indí- Verapaz ha otorgado el Premio Antonio Montesi- genas, repartiéndose sus territorios con la ayuda de nos, en su XIIª edición, a Jon Sobrino sj, porque una regla y un lápiz... su obra cristológica, elaborada a lo largo de varias ¿Cómo devolver la soberanía a los pueblos? décadas, ha sido una actualización permanente Creando ilusión para la participación... y avanzan- del grito de Montesinos defendiendo la dignidad do, paso a paso, hacia la gran utopía de la CASA de los «crucifi cados» de la tierra, a los que con su COMÚN. obra teórica ha querido contribuir para «bajar de la cruz». Extensión: 5 páginas, ó 10.000 pulsaciones Véase la reseña del currículum del homenajea- (caracteres más espacios). do en la página 16. Género: libre. Recordamos que para este Premio se puede Idioma: Se puede utilizar cualquier idioma presentar a candidatos para la consideración del siempre que se incluya una traducción a una de las Jurado; véase la convocatoria, renovada para su lenguas siguientes: catalán, castellano, portugués, XIIIª edición, en la página 17. italiano o inglés. Primer premio: 5OO euros. El jurado podrá otorgar uno o dos premios más, de 2OO euros. Enviar antes del 31 de marzo de 2008 FELICITACIONES a todos los premiados, y nues- a: [email protected] y a tro AGRADECIMIENTO a todos los que han partici- [email protected] pado. Les esperamos un año más... Convoca: Grupo de refl exión «Converses a sa serena» (Conversaciones al sereno) y la Agenda Latinoamericana Mundial. ❑ ❑ 15 La Revista «ALTERNATIVAS» y la Fundación VERAPAZ, de Managua, Nicaragua, otorgan el Contests «PREMIO ANTONIO MONTESINOS al gesto profético en defensa de la dignidad humana», en su XIIª edición, a: Jon SOBRINO, sj Nacido en Barcelona, España, en 1938, entró en la de la cruz a los pobres crucifi cados», y por eso mismo Compañía de Jesús en 1956 y fue ordenado sacerdote intellectus misericordiae, intellectus iustitiae, intellec- en 1969. Desde 1957 pertenece a la Provincia de Cen- tus liberationis. Esa teología es, también, intellectus troamérica de los jesuitas, residiendo habitualmente gratiae, y la gracia pasó a formar parte de su teología, en la ciudad de San Salvador, en El Salvador, su segun- no como tema específi co a ser tratado, sino como don da patria. de Dios que fecunda y alimenta el trabajo teológico. Licenciado en fi losofía por la St. Louis University Para Jon Sobrino, concebir la teología como inte- (EEUU), en 1963, Jon Sobrino obtuvo la maestría en llectus amoris, inteligencia de la realización del amor ingeniería allí mismo en 1965. Su formación teoló- histórico por los pobres y del amor que nos hace afi nes gica tuvo lugar en el período que abarca el contexto a la realidad de Dios, es la mayor novedad teórica de preconciliar, la celebración y aplicación del Concilio la teología de la liberación, volviéndola más bíblica Vaticano II y la II Conferencia General del Episcopado y más relevante históricamente, y llevándola a ser Latinoamericano, en Medellín, en 1968. Se doctoró en mistagógica, ofreciendo el amor como camino primario teología en 1975, en la Hochschule Sankt Georgen, de que nos hace semejantes a Dios. Frankfurt (Alemania), con la tesis «Signifi cado de la Colaborador y amigo de Mons. Oscar Romero, Jon cruz y resurrección de Jesús en las cristologías siste- Sobrino es un incansable defensor de la canonización máticas de Pannerberg y Moltmann». de ese mártir de nuestros tiempos. Él lo defi ne como Es doctor honoris causa por la Universidad Católica «un ser humano que nos salva y nos redime de nuestro de Lovaina, Bélgica (1989), y por Santa Clara Univer- egoísmo y de nuestra pequeñez, semejante a Jesús, en sity, California (1989). Actualmente es responsable del quien podemos tener los ojos fi jos». Centro de Pastoral Mons. Oscar Romero, director de la Hombre marcado por el sufrimiento y por la Revista Latinoamericana de Teología y del informativo muerte, en la lucha en favor de la vida, Jon Sobrino Cartas a las Iglesias, además de realizar tareas pasto- puede ser llamado «mártir sobreviviente», por haber rales, atender innumerables pedidos de conferencias, escapado de la muerte y haber vivido en la fe y en la cursos, encuentros y congresos, provenientes de todo esperanza, la dura experiencia de ver asesinados a sus el mundo, y de ejercer como profesor de teología en la compañeros, especialmente a su gran amigo Ignacio Universidad Centroamericana hasta hace poco tiempo. Ellacuría. Esa tragedia marcó profundamente su vida y Al inicio de su ministerio sacerdotal, Jon Sobrino solidifi có su decisión de luchar por la justicia. respiró los aires de la primavera en la Iglesia, provo- Es testigo de la cruel pobreza y de la injusticia, de cada por el Concilio Vaticano II (1962-1965) y por la grandes y terribles masacres y también de la luminosi- Conferencia de Medellín (1968), y fue formando su dad, esperanza, creatividad y generosidad sin cuento línea de pensamiento y su hacer teológico en confron- de las víctimas de El Salvador. En relación a su expe- tación con la injusticia y la opresión de El Salvador, en riencia personal de fe, con simplicidad y convicción, una Iglesia latinoamericana que, poco a poco, se abría él dice: «Pienso que puedo resumirlas en las palabras a la causa privilegiada del evangelio de Jesucristo: los del profeta Miqueas (6,8): ‘practicar la justicia, amar pobres. con ternura, caminar humildemente con Dios en la Todo ello signifi có un cambio radical en la com- historia’, añadiendo la expresión de Jesús: con gozo y prensión de lo que es hacer teología. Sin ignorar el esperanza». intellectus fi dei, pasó a ser, preferentemente, intellectus amoris, o sea, una teología preocupada por «bajar (Reseña de Vera Bombonatto)

16 Contests Concurso de «Páginas Neobíblicas», XIIIª edición La AAgendagenda Latinoamericana convoca la XIIIª edi- calicalidaddad básicabásica en la forma,forma, lo que se premiapremia es el con- ción del Concurso de «Páginas neobíblicas»: tenido, el acierto y la creatividad en la «relectura» de la 1. Temática: tomando pie en alguna fi gura, situa ción página bíblica escogida. o mensaje bíblico, sea del Primero o del Segundo Testa- 3. Los trabajos habrán de llegar antes del 31 de mento, los textos intentarán una «relec tura» desde la marzo de 2008 a: [email protected] actual situación latinoamericana o mundial. 4. Premio: 500 euros y su publicación en la Agen- 2. Los textos no deberán exceder de 1500 palabras, da'2009. Será hecho público el 1 de octubre de 2008 en o 9000 pulsaciones. En castellano o portu gués o catalán, http:// latinoamericana.org/2009/premios en prosa o poesía, teniendo en cuenta que, supuesta una El premio es patrocinado por Adveniat. Concurso «Género y compromiso político», XIIIª edición El CentrCentroo de Educación y Comunicación PopularPopular palabrpalabras,as, ó 6000 pulsaciones.pulsaciones. Se puedepuede concursarconcursar en CANTERA y la Agenda Latinoamericana convocan la XIIIª castellano o portugués; también en otros idiomas, pero edición de su concurso «Perspectiva de género en el adjuntando en este caso una traducción al castellano. desarrollo social». Las bases son: 3. Los trabajos habrán de llegar antes del 15 de 1. Temática: «Relación entre género y participación marzo del año 2008 a: Cantera, Apdo. A-52, Managua, política, siendo ésta uno de los espacios más difíciles Nicaragua, [email protected], tel.: (505)-277.53.29 para las mujeres, especialmente cuando se trata de asu- 4. El texto ganador será premiado con 500 US$. El mir cargos de toma de decisiones». En estilo de ensayo. jurado podrá declarar desierto el premio, pero podrá 2. Extensión e idioma: No deberá exceder de mil también conceder uno o varios accésits de 100 US$. Premio Antonio Montesinos al gesto profético en defensa de la dignidad humana, XIIIª edición La Revista «Alternativas» y la Fundación Verapaz 2. Cualquier grupo, persona o comunidad puede pre- convo can esta XIIIª edición del «Premio Antonio Montesi- sentar candidatos a este premio, razonando los motivos nos al gesto profético en defensa de la dignidad humana y acompañándolos con fi rmas si lo cree oportuno, antes en América Latina». Bases: del 31 de abril de 2008, a: Fundación Verapaz / Apdo 1. Se quiere signifi car con esta distinción a la co- P-177 / Managua / Nicaragua / tel.: (505)-265.06.95 / munidad, grupo humano o persona cuya defensa de los [email protected] derechos humanos actualice mejor hoy el gesto profético 3. El jurado admitirá a concurso tanto acciones pun- de Antonio Montesinos en La Española cuando se enfren- tuales, cuanto trabajos duraderos o actitudes proféticas tó a la violencia de la conquis ta con su grito «Estos, ¿no mantenidas a lo largo de largo tiempo. son seres humanos?». 4. Premio: 500 US$. Podrá ser declarado desierto.

Concurso de «Cuento Corto Latinoamericano», XIVª edición

La Agenda Latinoamericana convoca esta decimo- ción dede esta horahora histórica…histórica… cuarta edición del Concurso, con las siguientes bases: 4. Los textos deberán llegar antes del 31 de marzo de 1. Puede concursar toda persona que sintonice con 2008 a: [email protected] las Causas de la Patria Grande. 5. El cuento ganador será premiado con 500 euros, 2. Extensión e idioma: máximo de 18.000 pulsacio- y será publicado en la Agenda Latinoameri ca na’2009 (en nes. En castellano o portugués. unos 18 países). El fallo del jurado será hecho público 3. Temática: el cuento debe tratar de iluminar, desde el 1 de octubre de 2008 en http:// latinoamericana. su propio carácter literario, la actual coyuntura espiri- org/2009/premios tual de América Latina: sus utopías, diﬁ cultades, moti- 6. El jurado podrá declarar desierto el premio, pero vaciones para la esperanza, alternativas, la interpreta- también podrá conceder accésits de 100 euros. 17 Premio «Colectivo Ronda de abogados» Contests VIª Edición La lucha por los derechos de las mujeres

El Col·lectiu Ronda, de Barcelona, como asesoría jurídica, laboral, económica y social, al servicio de las clases populares, viene convocando el premio Ronda de Abogados desde el año 2003. Este año 2008 convoca una nueva edición del sexto Premio en base a una temá- tica hasta ahora no abordada con carácter monográfi co: los derechos de las mujeres. Podemos afi rmar sin temor a equivocarnos que la mujer y, por extensión, las mujeres en América Latina, en general padecen una triple explotación. En primer lugar al formar parte de los pueblos explotados por los países ricos. Sólo por esta circunstancia ya sería necesario prestar atención y dedicar esfuerzos en erradicar esta explotación inscrita en el marco de la globalización del capital. En segundo lugar, al mismo tiempo, sufre una explotación específi ca como mujer en el mundo del trabajo, con salarios inferiores y peores condiciones que el hombre, en el acceso a los cargos de responsabilidad, tanto en la esfera privada como pública y en otros tantos aspectos de la vida económica, política, social y cultural. Y en tercer lugar -y no por ello menos importante- en el ámbito doméstico sufre una tercera explotación, esta vez de forma demasiado habitual, por parte de los hombres que abandonan sus responsabilidades familiares. Por no citar los casos más extremos en que la mujer padece la violencia de género en forma de abusos, malos tratos, e incluso la muerte. Por ello nos parece particularmente necesario dedicar este Premio a las entidades que, desde una posición de género, trabajan jurídicamente en «la lucha por los derechos de las mujeres». Bien sea en el ámbito del derecho a la salud, al propio cuerpo, a la educación, a la formación, a la cultura, a la lucha contra la discriminación, por la paridad, el acceso a la propiedad... y un sin fi n de derechos todavía hoy no conseguidos.

C O N V O C A : a las entidades que se especializan en este tipo de defensa de los pobres a participar en un concurso, con las siguientes

B A S E S : Informe a presentar: se pide un informe claro, concreto y preciso, y no demasiado ex- tenso, sobre la experiencia, el contexto jurídico de la sociedad en la que se inscribe, las actividades realizadas, la evaluación de los resultados obtenidos. Idioma: castellano, portugués o catalán; o cualquier otro en el que se publica la Agen- da acompañando traducción a cualquiera de los citados. Envío y plazo: Deberá ser enviado, antes del 31 de marzo de 2008, a: [email protected] y a [email protected] Premio: 1500 (mil quinientos) euros, más su publicación en la Red. Podrá ser declarado desierto, y también ser concedido algún accésit. ❑ 18 Contests Certamen Agenda/Missio Institut VIIª edición Emergencia ecológica planetaria y Misión cristiana

Planteamiento Desde hace varios decenios la ecología ha ido haciéndose presente más y más en la conciencia de la Humanidad. Y también en la conciencia de la teología, aunque menos de lo que hubiera sido necesario. Pero el enfoque que ha dominado hasta ahora ha estado centrado en el «cuidado» de la naturaleza «al servicio del ser humano». La actual visión de la «ecología profunda» postula un cambio radical: abandonar el antropocentrismo y la visión utilitaria de la naturaleza en función del ser humano. La nueva perspectiva es el biocentrismo, desde el que el ser humano es percibido objetivamente como una parte de la red, un miembro de la comunidad vital, donde todo forma un único sistema vital y en el que nadie está en el centro. El pasado año 2007 ha signifi cado también un cambio esencial respecto a nuestro conocimiento ecoló- gico. El Panel Intergubernamental sobre el Cambio Climático (PICC) ha dejado establecido defi ntivamente que el ser humano es el causante de la acelerada degradación del Planeta, y que estamos ante la inminen- cia de una catástrofe ecológica irreversible. ¿Por qué todas estas realidades no tienen una presencia mínima dentro del mensaje y de la vida de los cristianos? ¿A qué obedece esta «ceguera ecológica» del cristianismo? ¿Cuáles son sus raíces bíblicas? Si la vida misma y el planeta están grave e inminentemente amenazadas de destrucción, ¿qué valor tiene un mensaje cristiano que no constituye a la ecología en perspectiva fundamental? ¿Qué perspectivas teológicas apuntar? ¿Cómo queda desafi ada la misión cristiana ante esta emergencia ecológica planetaria?

La Agenda Latinoamericana, en la séptima edición de este certamen, C O N V O C A a los teólogos y teólogas, y les invitan a elaborar teológicamente esta temática, sobre las siguientes

Bases: -Pueden participar teólogos/as de cualquier país y de cualquier confesión o religión. Se valorará especialmente la participa ción de las teólogas, aunque sin discriminación de género hacia los teólogos. -Extensión mínima de 15 páginas (30.000 pulsaciones). -Los trabajos, que han de ser inéditos y originales, serán presentados en castellano, portugués o ca- talán, pero se puede participar en cualquier otra lengua siempre que se adjunte una traducción a una de éstas. -Entrega: antes del 31 de marzo de 2008, por correo-e, a la Agenda Latinoamericana ([email protected]), con copia a [email protected] -El premio, patrocinado por el MWI, Missionswissenschaftliches Institut de Aachen (Alemania), consistirá en 1.000 (mil) euros, más la publicación del texto en papel o telemáticamente. -Al participar, los concursantes otorgan a los convocantes el derecho a publicar adicionalmente los textos ganadores, en cualquier medio, tanto de papel como telemático. ❑ 19 CONCURSO DE Contests Novedades ecoteológicas APORTES PARA UNA POLÍTICA ECOAMBIENTAL

IVª Edición

El equipo de investigación «ECOTEOLOGIA», Facultad de Teología, Pontifi cia Universidad Javeria- na (Bogotá, Colombia) C O N V O C A este concurso, con las siguientes bases: 1. Participantes: El certamen tiene un enfoque macro-ecuménico, por tanto pueden participar, sin ningún tipo de restricción, todas las personas, comunidades e instituciones que sintonicen con las Causas de la Patria Grande. 2. Temática: Los trabajos serán clasifi cados en dos modalidades: a) Aquellos que socializan experiencias reales con aportes orientados a la implementación de políticas ecoambientales funda- mentadas en valores ecoteológicos por ejemplo, desde la educación ambiental, la agroecología, el ecoturismo, la pastoral ecológica, etc. b) Aquellos que diseñan un nuevo paradigma de civilización a través de lenguajes alternativos (narraciones, poesías, canciones, entre otros) en los que se explici- ten contenidos ecoteológicos que ayuden a vislumbrar horizontes y utopías creadoras a partir de una política ecoambiental. 3. Componentes: Cada trabajo, deberá presentarse a través de un texto descriptivo o narrativo e incluir, fundamentalmente, una refl exión ecoteológica (nuevas imágenes de Dios, resignifi caciones doctrinales, reorientación de prácticas religiosas que brotan de replantear las relaciones entre seres humanos entre sí y el resto de la Creación) con el fi n de propiciar el diseño e implementación de políticas ecoambientales. Además, el texto debe explicar las motivaciones, logros, retos, desaciertos, surgidos desde la experiencia expuesta (modalidad a) y las utopías, sueños, innovaciones, transfor- maciones que se constituyen en novedad para el pensamiento ecoteológico y la política ecoambiental (modalidad b). La extensión máxima para el documento completo es de 10 hojas (20.000 caracteres), en castellano, portugués o italiano (si el trabajo está en otro idioma diferente debe incluirse una traducción al castellano). También es viable anexar otro tipo de materiales impresos, fotográfi - cos, audiovisuales, informáticos que contribuyan a precisar el enfoque ecoteológico del trabajo. 4. Plazo y envío: Los textos deberán llegar antes del 31 de marzo de 2008 a ecoteologia@gmail. com con copia a [email protected] o a: Carrera 5 No 39-00, Piso 2 Edifi cio Arrupe, «Equipo Ecoteología», Facultad de Teología, Pontifi cia Universidad Javeriana, Bogotá D.C., Colombia. 5. Premio y publicación: El texto ganador en cada modalidad será premiado con 100 US$ y un paquete de materiales ecopedagógicos. El jurado podrá declarar desierto el premio, así como conceder uno o varios accésits. Así mismo, los mejores trabajos serán divulgados a través de la página de la Universidad Javeriana, desde el enlace de Ecoteología. La Agenda Latinoamericana Mundial podrá publicar aquellos trabajos que mejor contribuyan a impulsar el diálogo ecología – teología en nuestro «Oikos»: la Creación. ❑ 20 Contests «Premio internacional de teología Contextual» «2008: Teología de la Liberación hoy»

El MWI, Missionswissenschaftliches Institut, de Aquisgrán, Alemania y la ASETT, Asociación Ecuménica de Teólogos/as del Tercer Mundo (EATWOT), A N U N C I A N la creación de este PREMIO, con las siguientes bases: Objetivo: Premiar los mejores trabajos (libros principalmente) dentro del campo de las preocupacio- nes teológicas de la Comisión Teológica Internacional de la ASETT, que para 2008 seleccio- na «La Teología de la Liberación hoy» como el tema de interés. Después de cuarenta años de vida, hay quienes aﬁ rman que la Teología de la Liberación ya murió, mientras que para muchos otros está viva, es ya clásica, e irreversible, y continuará siendo imprescindible para la Humanidad en el futuro. El Jurado seleccionará de entre las mejores obras, aquéllas que mejor iluminen la validez y el futuro y los nuevos caminos de la Teolo- gía de la Liberación. Se puede presentar trabajos teológicos, propios o ajenos, para ayudar al Jurado en su selección, enviándolos a las Comisiones Teológicas continentales de la ASETT (EATWOT), al MWI (raul. [email protected]), o a la Comisión Teológica Internacional de la ASETT: theologicalco [email protected] Las casas editoras pueden presentar obras teológicas. El premio está dotado con 3000 (tres mil) euros. Convocatoria oﬁ cial completa en: www.mwi-aachen.org y www.eatwot.org/TheologicalCommission ❑

CONCURSO SobrE «Agua y Saneamiento En América Latina» para microvideo ECODES, Fundación Ecología y el Desarrollo, y la Agenda Latinoamericana,

C O N V O C A N este concurso, con las siguientes bases:

Objetivo: promover la atención al problema del agua en relación con el saneamiento de las poblaciones en América Latina y estimular la creatividad pedagógica latinoamericana mediante la creación de sencillos instrumentos pedagógicos de concientización sobre el tema. Formato: los trabajos han de venir en sencillos videos caseros, elaborados con simples teléfonos móviles (o cámaras fotográfi cas que incluyen prestación de video), pudiendo estar elaborados posteriormente en el computador, pero sin medios profesionales. Dimensiones: hasta una duración de 1 minuto, y hasta 10 Mb de peso. Idioma: Se puede utilizar cualquier idioma de aquellos en los que es publicada la agenda: catalán, castellano, portugués, inglés e italiano. Plazo: los videos deben ser enviados, antes del 31 de marzo de 2008, a: [email protected] y a [email protected] Primer premio: 5OO euros. Publicación: los mejores trabajos serán expuestos y disponibilizados gratuitamente en la red; la participación en el concurso implica renuncia a derechos de autor sobre los videos. ❑ 21 The Rebirth of Politics José Comblin I. SEEING João Pessoa, Brazil After the Destruction of the State Since 2006, all of the elections in Latin America During the past twenty years we have witnessed— have demonstrated that the majority of voters no lon- in the world in general and Latin America in particu- ger accept the domination of the State by economic lar—the systematic destruction of the State and poli- forces and demand a stronger State. Some presidents tics by economic forces that fi gured out how to take have made more progress and others have been slower. advantage of globalization in order to overthrow the Nevertheless, there is a very clear signal. It means power of the State or to put it at the service of their something. It is unlikely that the voters will change. interests. These economic forces created gigantic con- The movement to control economic forces will continue glomerations that States were unable to resist. These to grow. A good introduction to the new develop- economic forces fi nanced a public relations campaign ments in Latin American politics is the book by Marc that succeeded in spreading and imposing neoliberal Saint Upéry, Le rêve de Bolivar. Le défi des gauches en ideology, which was nothing more than justifying the Amérque du Sud, La découverte, Paris, 2007). interests of large transnational corporations. The Obstacle: The Elites In the world, and above all in the Asian world, the The traditional social elites—the heirs of the con- State is being reborn and transformed into the great quistadors who today are land owners and owners of motor of the economy, controlling the economy instead the media and many other goods—do not want true of turning it over to these large corporations. On De- independence. Their goal is the most intimate union cember 4, 2006, the most important Chinese company, possible with the United States. Chile is the most rep- Petrochina, surpassed Shell in the stock markets of resentative example of this. Latin Americans elites see Hong Kong and New York. It is a symbol. The States are the future of their countries as being a colonial future, again beginning to dominate the energy sector, prin- maintaining their traditional position. They believe cipally the petroleum and natural gas sectors. The ten that an alliance with the United States is the best way nations that make up OPEC now control more than half to maintain their privileges. They want their countries of world production, and the old Anglo-Saxon corpora- to be sellers of primary materials, principally of agri- tions, which were the kings of petroleum (Exxon, Shell, cultural products and minerals. Because of this, they BP, Total, Chevron) now control only 9% of the reserves are not very worried about industrial development. (Le Monde Diplomatique, March 2007, p. 1). In Russia, In Chile, industry has nearly died, and the elites are the State regained control of oil and gas. not at all concerned about this. They prefer to import This has also occurred in Latin America. The State complex industrial products. has regained control of petroleum in Venezuela, Bo- The consequence of this colonialist option is that livia, and Ecuador. Known reserves are being depleted scientifi c research and technology is not prioritized. and all producers are looking for new reserves in every This contrasts sharply with what Asian countries have country of the world. The Asians are implementing a done. The Latin American elites do not seem to mind policy of exploration in the entire world. the lack of value placed on education. They keep public The success of the Asians in the Far East should education at the lowest level possible, since they know serve as a warning to other countries. Why are Asians that they will not need many well-educated people. developing more than Latin Americans? There, the Technology will come from large foreign corporations. State never permitted the economy to dominate poli- The Latin American elites have never been in favor tics, as occurred in Latin America. There, the State of independence, and they never have been national- remained strong and did not allow corporations to ists. Their goal is their personal or family fortune, acquire power capable of neutralizing the power of the never the growth of their countries. State, as occurred in Latin America. Today, more and This is a cultural problem. It deals with the culture more Latin Americans are looking towards Asians and of the elites, a controlling phenomenon since the six- beginning to ask questions... teenth century. It was the Jesuits in the reducciones 22 who were concerned with the human and technical de- less, the creation of MERCOSUR has created an obstacle velopment of indigenous peoples. Because of this, the that will be difficult to overcome. elites—the owners of lands and of slaves—succeeded The fact that the United States has avoided taking in expelling them. The indigenous peoples returned to military action against Venezuela, Bolivia and Ecuador their ancestral conditions, leaving them the defense- demonstrates that it does not feel so sure of itself. It less victims of the landowners. recognizes that limits to its power have appeared. Will Moreover, the poor education in public schools is a this be sufficient to open the eyes of the elites? systematic policy of the elites, who want the poor to The United States has tried to retake control of Latin remain poor and not to develop. All of their speeches America through the War on Terror. It has tried to involve are deceitful because they do the opposite of what Latin American countries in its antiterrorist campaign. they say. If they wanted public education on the level It succeeded in convincing the president of Co- of South Korea, Malaysia, Singapore, and India, they lumbia because of the special circumstances there: could do it easily. But they do not want to spend the civil war which has existed since the 1950s. It has money on this. In their speeches, they never forget to been able to impose on Ecuador the military base in proclaim the priority of education, but in practice they Manta, an object of many popular protests. It is trying impede the improvement of public education. to install a base close to the waterfalls of Iguazú, at How Can the Culture of the Elites Be Changed? the border of Brazil, Argentina, and Paraguay; but it How will it be possible to awaken in them patriotic seems that there is strong resistance, because it is not sentiments and concern for the good of the nation? talked about very much. This is the great challenge. In any case, any reverse in the place of the United The great force of the elites is the supremacy of States in the world will debilitate Latin American elites the United States, the entire power of the United and will open up a space for nationalist and popular States that dominates the world, politically, militarily, movements in Latin America. economically, and culturally. Although it is starting to The Organization of the Masses show signs of weakness, it still holds impressive power. If the elites lose power, what will be the politi- Because of this, because of the barbarities of George cal future of Latin America? Popular movements exist Bush, the potency of the United States inspires fear and there is feeling of rebellion in the popular masses, and nobody wants to confront it directly. Only North which has become evident in recent elections. How- Korea and Iran have risked challenging it, since they ever, the large popular masses are not organized. They know that they have potentially powerful allies like need leadership. The political parties have no capacity China. Hugo Chávez makes furious speeches, but he to lead popular movements. The question is this: from maintains good commercial relations and sells petro- where will a charismatic leader come from who will be leum to the United States. capable of uniting the popular masses into a unified The necessity of importing energy is one of the political movement? weaknesses of the United States. It tries to guarantee At the moment, we have at least two examples: secure reserves, but it knows that its precarious posi- Hugo Chávez and Evo Morales. We do not know what tion depends on its immense military power. In all direction Rafael Correa in Ecuador and Daniel Ortega cases, Latin American elites have maintained a firm in Nicaragua will go. At the least at the time of this alliance with the United States up to the present day. writing, the situation is not clear. They are personali- The Resistance from Popular Movements ties compromised by previous governments which lost In the past few years, the elites have encountered legitimacy in the eyes of the masses because they did a growing resistance to their colonialist policies. not prove themselves capable of implementing the Popular movements have succeeded in derailing the programs they announced in their speeches. Free Trade Agreement of the Americas (FTAA) pushed The defenders of the current system cry out: this by the United States. This is because Lula opposed it. is populism! Will populism be reborn in Latin America? As compensation, several governments have accepted Without a doubt there will be some analogies to the [individual] free trade agreements. Chile was the first, classic populism of the twentieth century. And there then the Central American countries, and now there is is no doubt that this has some validity. But circum- great pressure on the rest of the countries. Neverthe- stances have changed. 23 Some are scandalized. But, in the first place, char- symbol of what happens in the assemblies. ismatic leaders are going to concentrate more on the In the second place, from the first day, new depu- power of the State, which has the power to change ties cannot forget that, in just a few years, they will structures, especially the redistribution of true powers want to be reelected and that they will have to win in the nation. They are not going to declare themselves votes. Everything they are going to do now will be part populist. They are going to maintain the forms of what of their electoral campaign. They are not interested in we currently call democracy. Currently, all of the coun- the projects for which they will vote. They are inter- tries of the world have to establish these structures, ested in what the voters will think, and these voters since they serve as a certificate of good conduct in the look to short term projects. United Nations. But the new governments are going to To be a deputy or senator is similar to being a take power away from inefficient structures. public official: the important thing is the next election. In the history of Latin America, the so-called It is necessary to avoid positions that may jeopardize democratic system (elections, political parties, national reelection. Because of this, only short term projects congress, independent judiciary...) has never been that will show immediate effects are proposed. No long able to change social structures. Only populist leaders term project is possible because they do not guarantee have been able to change the social situation. When anything for the next elections. the system has been shown to be incapable of giving TV is influential in the measure in which it gives a response to a full and deep popular movement, the coverage to a candidate. The important thing is that door opens for a popular leader to emerge who will be a person appear. In order not to offend anybody, the able to depend the support of the people in order to deputy will say the worst trivialities in the world. Ad- govern. ditionally, everyone is going to say the same thing. All “Politics Is Dead” social changes are unfavorable to the elites, who are What is in crisis is the current political system. The the most powerful voters. regime of assemblies and congresses of representatives There are exceptions, but, as a general rule, the does not function. It does not bring about any results majority of representatives respond to this model. because there are two circumstances which limit the Some complain of the “corruption” in assemblies of effectiveness of representatives. congress... It is not corruption. It is the norm, it is the In the first place, deputies and senators increasing- part of the structure of the system. Because of this, ly represent the large companies that finance them and each time we see a larger rejection of the congresses their campaigns so that that the deputies or senators that paralyze all change. defend the interests of the companies. They are not Any change in Latin America signifies a diminution representatives of the people, but representatives of a the privileges of the elites. They always have a suf- company. Today, companies do not want social reform. ficient number of representatives to make any social They only want “more free markets.” They are conserva- change impossible. tive. For this same reason, the assemblies are conser- All political parties are equal. All have the same vative, even if their deputies are called “communists,” theoretical platform, and none put it into practice, “socialists,” or even “revolutionaries.” As soon as they because it is just words. Parties are a necessary insti- enter the assembly, they are all conservative. tution for those who want to enter into competition. Recently the president of the Chamber of Deputies Each candidate chooses the party which will provide of Brazil, Mr. Aldo Rebelo, a member of the Communist the most possibilities. Party of Brazil—who emerged from the guerrillas in the There is talk of reforming political parties and the time of the military dictatorships—declared tranquilly political process...but current structures impede any that he did not see any problem in clearing the Ama- changes. The economic forces are not interested in zon in order to plant soy...It is clear that the soy will this. be for large American companies like Cargill or Bunge... The Only Hope: Charismatic Leaders and that the Amazon will continue belonging to the This system cannot give any response to the prob- people of Brazil. A famous Communist defending the lems of education, health, public housing... and even interests of capitalism with total generosity... It is a less the challenge of unemployment. The moment has

24 arrived in which the system has become totally discred- and incapable and that they should not leave all power ited. The door is open for a popular charismatic leader. to the traditional elites. There is going to be a renova- The bureaucratic machine also impedes changes. Its tion of politics. inertia is great. If the functionaries do not want to act, The people are going to demonstrate that it is the State does not have any power. Because of this, a possible to control the activities of economic forces, charismatic leader will introduce into the system strong that the States can form alliances to create a common personalities who will demolish traditional formulas. economy much more independent of the great financial The same is true of the judiciary: it is at the service conglomerates. of the powerful. It mercilessly punishes poor delin- The most urgent thing is the restoration of the quents, but it always finds a way so that the rich can power of the State. How do we avoid authoritarianism? escape from the consequences of their crimes. Who can Well, this will be the next the next challenge. Today possibly intervene in the judiciary? Only a president the job is different: restoring the State. with strong popular support. The elites, who have never respected the human During the past decades, the popular masses put rights or the equality of citizens proclaimed in their up with this inertia. They believed that, after the re- democratic constitutions, will raise a ruckus. They will gimes of military dictatorship, a popular government declare themselves “defenders of democracy,” as has would come. What happened was exactly the opposite: happened in Venezuela, Bolivia, and Ecuador. Suddenly, the state was eviscerated and the great economic, they will discover their democratic vocation. But they national, and foreign forces began to dominate. The will no longer be able to deceive us. The elites have moment has arrived when the people are beginning to never wanted to apply the norms of democracy. They say: enough! have always ignored them in order to exercise a de A popular leader cannot be improvised. The leader facto authoritarianism. They accepted constitutions will have very different origins depending on the coun- because of international pressure, because they wanted try. Sometimes a leader will not appear for many years. to be recognized by the Western world as democratic. The Brazilian case is typical. In the 2006 elections, But they never had the intention of applying the norms the masses in Brazil thought that Lula would be this of a democratic constitution. leader and that he would make the hoped-for changes It is clear that a society directed by a government to give the bases a new social contract. He could count that has the support of the masses needs intellectuals on popular support in order to oppose the traditional and technicians in order to advance the mission of the elites. But he did not want this role. On the contrary, State. he reinforced the power of the great economic forces. Eventually, the children of the poor world will be- The masses cannot oppose him. They continue hop- come these new intellectuals and technicians. But in ing against all hope. The changes are postponed. From this time of transitions, the assistance of those born where can a leader capable of enjoying the same legiti- into the bourgeoisie society will be needed. They must macy among the people emerge? We do not know. desire to convert themselves and work for the forma- Long Live Politics! tion of a new society. These people exist, but they What we know is that there is a world tendency do not yet do anything because they are awaiting an that has different manifestations in each country. opportunity. They will take up this challenge when a There was a time of military governments. Later came leader emerges who is capable and therefore receives another epoch, when power was handed over to large legitimacy because of his or her competency. financial groups. In each country, this had different Latin American society is entering into motion. It manifestations, but the general tendency was present seems that the United States is on the decline. The in all countries. traditional elites are losing prestige because they are In Venezuela, Bolivia, and Ecuador, popular par- being revealed as totally inefficient. They are not ca- ticipation is a fundamental element. There is a strong pable of promoting development in the way that the renovation of politics with the participation of the Asians are. The rest depends on local circumstances. large masses. Something similar will happen in other But one thing is clear: the “epoch of the triumph countries. The people will feel that they are not useless of neoliberalism” has already passed... ❑ 25 Deception in Politics

Néstor Da Costa Montevideo, Uruguay

In this part of “Seeing,” we will give an account engage in political work are progressively more rep- of the much-discussed disenchantment or lack of resentative of the population, and politics becomes faith in politics in this part of the world. Although more inclusive. This has to do with the form in which it is certain that this phenomenon, this attitude, is fl esh and blood politicians and parties carry out their present across the continent, it varies in emphasis work. according to region. These emphases depend upon the history and institutional development of each country In any case, in the countries in which the political and the strength of each country’s political system, systems are more accepted, it is still true that there is but they also contain some universal characteristics. a certain negative feeling about politics. The maturity and stability of party systems and Statistical proof of this disenchantment does democratic institutions are some of the elements that not seem to be totally clear because throughout the are present where politics are viewed more favorably. decade from 1995 to 2005 (apart from a few ups and The problems of the exercise of political power downs) the percentage of people who demonstrated are varied. Among them we fi nd the functioning of an interest in politics has remained the same—around these “ghettoized” systems, trapped by their own 25% of the population. Nevertheless, if we consider logic of the accumulation of power, losing sight of 1997 as the point of departure and not 1995, we the ultimate end of constructing the common good. see a decline from 33% to 25%. Instead of dislike of When political systems are prisoners to this logic, politics, perhaps we had better speak of dissatisfac- they move away from an understanding of the issues tion with politics. of daily life that are the most important for the life of Therefore there is a segment of the population the population. that maintains an interest in politics. There is also a rotation that implies the arrival of new generations Corruption is another phenomenon present in the and the departure of older generations. From within scenario. Access to political power frequently gener- this cycle, it is likely that politics will become more ates opportunities for illicit enrichment or traffi c in esteemed. Additionally, it is important to consider infl uence. This should worry the entire political sys- special moments in the life of each country, such as tem. electoral processes that more forcefully link symbolic capital with political capital. All this is dangerous because the exercise of politics is essential for democracy. The more weak, doubt- Latin America is the most unequal continent ed, removed from the majority, and corrupt those who in the world, where poverty and indigence are very exercise power and their institutions become, the obvious. This scenario is what produces a good deal weaker and more banal democracy itself becomes. This of the disenchantment: the relative incapacity of the provides fertile ground for authoritarianism and mes- political systems to give effective responses to such a sianism. pressing level of social demands. Three aspects of politics can help us understand But this is not the only aspect. We could say that this phenomenon—its exercise, its effi cacy, and its politics enjoys different levels of esteem and that its institutions. The 2005 Latinobarómetro Report mea- discredit also has to do with a crisis of representa- sured attitudes about these three things in many of tion. There are diffi culties in ensuring that those who the region’s countries. 26 representation.” In a complex world, in which differ- According to this report, in 2005, 25% of the ent aspects of social life are changing rapidly, it is Latin American population said they were interested necessary to look anew at representation, which can- in politics. The report adds that, apart from a few not be seen in the same way as it was at the time of ups and downs, this statistic did not change between the birth of the liberal states. 1995 and 2005. This casts doubt on the actual existence of dissatisfaction with politics. If, over ten The reaction against politics that we are seeing years, this percentage has remained the same, we do in our societies and the lack of a feeling of connec- not see evidence of a decline in satisfaction related tion to democratic institutions are visible signs of the to politics. necessity of reframing the political exercise.

The way in which public institutions carry out Also the credibility of the democratic system de- their mission creates a favorable or negative impres- pends on its ground rules and concrete practice. If sion of politics. It is interesting to see that only 19% the electoral systems are not believable, it is under- of the Latin American population believes that public standable that its products are neither believable nor institutions function well or very well, and that a interesting. little more than half of the population believes that they function adequately, while 25% of the popula- If we study the credibility of the elections in tion rates their functioning as poor or very poor. general in the region during the decade from 1995 to 2005, we see that we are confronted with a rather As for the corruption of public officials, when discouraging panorama. Clean elections or fraudulent asked what percentage of public officials are corrupt, elections? Some data that come from the empiri- the responses averaged 68%. However, only 30% of cal investigation allow us to better understand the the Latin American population believes that there has perception that we Latin Americans have of politics. been progress in the reduction of corruption. (The The region is not homogenous and this can be easily perception of corruption is influenced by both the appreciated. media and personal experience. Because of this, it is difficult to determine the exact situation in each In any case, to a greater or lesser degree, the dis- country using the perception of the population.) satisfaction with politics clearly appears in three dif- The low confidence in the process of reduction of ferent aspects: the form and integrity of the electoral corruption is part of the loss of confidence in politics, mechanisms, the work of public institutions—the as well as the democratic system as a whole. good and bad that they do and aspects related to corruption, from which surges a clear ethical demand. The Latinobarómetro identifies another indicator The greatest problem, however, is poor representa- of attitude towards politics: 86% of the population tion and the necessity of reframing forms of inclusive believes that politicians do not worry about the is- representation. This exercise must produce clear solu- sues that the people care about. This percentage is tions to the situation of poverty in which much of the unchanged since 1995. population of this region of the world lives. This lack of change suggests that the weak point of the political system, of democratic politics, is There is much to do on the way to constructing a representation. Here is where we find one of the key coexistence that uses politics as a tool and path. points, which seems to be that the citizens do not feel properly represented by those that are called to Note: The data used in this article comes from politics precisely to represent them. the “2005 Latinobarómetro Report” which relies on periodic studies in 18 countries of the region. www. A central point here is the exercise of representa- latinobarometro.org. The website is in English and tion. Some authors talk about the “metamorphosis of Spanish. ❑ 27 Regional Blocks in the World

François Houtart Belgium - Latin America

The establishment of regional block on an eco- suppression of the valuation of commercial exchanges nomic basis is a world phenomenon that is referred to it anticipates a series of measures for economic open- as globalization. Nevertheless the meaning of these ness: free movement of capital, goods, services and initiatives is not the same in every case. workers, fi scal measures, rules of competition, etc. MERCOSUR (the Southern Common Market) is an effort 1. These regional blocs respond to different phi- in this direction. losophies. We can speak about four primary models. Lastly, we can mention initiatives geared toward The fi rst model focuses on economic and political economic, political, social and cultural integration integration which occurs within a capitalist center that are able to establish a “political union” such as of a triad (the United States, Europe, Japan). The the European Union. case of NAFTA (North American Free Trade Agreement) which unites Mexico, the United States and Canada is 3. All these initiatives are processes that fol- an example of this model. low reasons that can be very different. Everything The second model consists of a sharing that oc- depends on the powers that integrate them. In curs within a capitalistic center. In this sense the many cases we are dealing with economic reasons, European Union is clearly in competition with the for example the free trade treaties and the common capitalist center of the United States and is also an markets. Other cases arise as a political plan with an example of this model. economic foundation and cultural objectives: ALBA A third model is seen in the establishment of a (the Bolivarian Alternative for the Americas) is an multi-polar world, not only within the center of the example of this category. There also exist reasons capitalist world but also on its fringes. These projects that are more cultural, for example, the Arab Common have a certain anti-imperialist character because they Market or the Maghreb Market. do not arise from the logic of capitalism. A fourth model seeks integration on a foundation 4. We see various examples of all of this on the that is different from that of market competition. different continents. In this case the exchange serves regional needs and In 1960 in Latin America there were two ini- fosters solidarity. tiatives: ALALC (the Latin American Free Trade As- sociation) which in 1980 became ALADI (the Latin 2. There are various types of these economic-po- American Integration Association) which established litical groups. a zone pf preferential exchanges and facilitated bilat- The fi rst type is called free trade zones which are eral accords between Argentina, Bolivia, Brazil, Chile, established by treaty (free trade treaties). Here there Mexico, Paraguay, Peru, Uruguay, Colombia, Ecuador is an attempt to diminish and eventually eliminate and Venezuela; MCCA (the Central American Common trade restrictions between two or more countries. Market) which in fact gave preference to multi-na- In many cases where mutual interests are not equal tional businesses that had been established in some despite certain advantages for some sectors of the countries of that region. weaker economy, free trade treaties often function as In 1969 the Andean Community was born and in “treaties between the shark and the sardines.” This is 1973 CARICOM (the Caribbean Common Market) came very clear when speaking about Central America. into existence. In 1991 MERCOSUR began and was Another example is seen in the case of common founded by Argentina, Brazil, Uruguay and Paraguay. markets. This is a step forward because beside the After some diffi cult times, a new dynamic was devel- 28 oped, especially with the entrance of Venezuela. In Europe, the European Union was established ALCA, (Free Trade Area of the Americas) the exten- by twenty-seven countries. It began with a common sion of ALENA to all of Latin America, was proposed market in 1957. Now it not only refers to a free trade by President George Bush (father) in 1990 with the zone but also a situation of economic and monetary idea of achieving this in 2003. In 2005 in Mar del integration with social and cultural dimensions. The Plata, the plan was practically abandoned because plan for a constitutional treaty was rejected by France of popular resistance on the Continent and because and Holland partly because of its neo-liberal character of opposition from five nations among whom where and its dependence on the United States for matters Argentina, Brazil and Venezuela. of defense. It is not easy to create a political union An alternative plan, proposed by President Chávez, for Europe and its democratic and social effects are was ALBA which brought together Cuba, Venezuela, still very real. Bolivia, Nicaragua, and probably soon, Ecuador. In Asia there are two principal initiatives. 5. The new plans in Latin America arise from ini- ASEAN (the Association of Southeast Asian Na- tiatives undertaken by the new political regimes. tions) was established in 1967. In 1992 this organiza- In the first place we speak about ALBA which pro- tion initiated a free trade zone and after more precise poses to establish exchanges that are based on each economic and social accords, Indonesia, Brunel, country’s respective need, exchanges that do not have Malaysia, the Philippines, Singapore, Thailand, Cam- to pass through the international economic system, in bodia, Laos and Vietnam became members. particular the banks and institutions like the Interna- The second initiative, the APEC (the Asia-Pacific tional Monetary Fund and the World Bank. Their ob- Economic Cooperation) was founded in 1989 with jectives are not only economical, but also educational Australia, Brunel, Canada, Chile, Hong Kong, Indone- (literacy campaigns), health (operation miracle, the sia, Japan, South Korea, Malaysia, Mexico, New Zea- attempt to cure eye diseases on the continent in col- land, Papua New Guinea, the Philippines, Singapore, laboration with two nations: Cuba and Venezuela) and Taiwan, Thailand and the United States. cultural. At the present time the plan brings together Various regional organizations have been created four nations with the hope that in the future other in Africa. nations will come on board. CEDEAO (the Economic Community of West Afri- This initiative is accompanied by others with a can States) was founded in 1975 as a free trade zone perspective of hemispheric integration, for example, composed of sixteen countries from that region. Petro-Caribe, an initiative established between Vene- CEEAC (the Economic Community of Central African zuela and eleven nations of the Caribbean to facilitate States) was formed in 1992 with eight nations. All access to oil; Petro-Sur which brings together Ven- these institutions attempt to diminish custom taxes ezuela, Brazil and Argentina in matters dealing with and facilitate mutual trade. the production of gasoline as well as the refining and In 1998, the presidents of South Africa and Sen- distributions of gasoline and the distribution of gas egal proposed a Pan-African type of organization: and gas products by pipelines. NAPED (the African Organization for Economic Devel- The establishment of a Southern Bank is also opment) was designed with a vision of integration being planned. President Evo Morales has proposed a into neo-liberal globalization and this initiative also Latin American Association to deal with social objec- emphasized the dependence of the Continent on cen- tives such as housing, nutrition, employment, health, tral capitalism. etc. In the Arab world, the Arab Common Market, cre- The cultural plan functions through Tele Sur with ated in 1984, has never had any real impact. the collaboration of several countries of the Conti- UMA (the Maghreb Union) was born in 1989 and nent. brought together Algeria, Libya, Morocco, Mauritania, All of these plans have an anti-imperialist aspect and Tunis and attempted to establish a customs union and represent a departure from the logic of capitalist Translated by Charles T. Plock CM by Charles T. Translated and create mixed businesses. economy. ❑ 29 Democracy in Midstream From Politics to Citizenship and Social Movements Alfredo J. Gonçalves Paraguay - Brazil Politics is sick in this case, whether judicial, legislative, or executive Politics is sick, and so is democracy. It suffi ces fi nd themselves with little room for maneuvering when to keep in mind that the US, a country that today confronted with the dominating mechanisms of the proclaims itself the great “exporter of democracy,” market. The Latin American democracies for instance, is, at the same time, the most imperialist nation on have had little power, taking into account their servil- the planet. This is also true with the developed and ity towards international fi nancial institutions. This centralized countries, some with old democracies of is without even talking about corruption, favoritism, over two- hundred years. They also fi nd themselves nepotism, patronage, and spurious alliances for suspect fundamentally divided by the same contradiction: on governance, vices that occur everywhere, causing great the one hand, a façade of a “democratic system;” on havoc. the other, a tranquil insertion into the “world system” The conclusion is that judicial-formal democracy— of the new empire. The reason for this is that, from a today practiced on national and international levels— political point of view, they succeed in maintaining the has converted itself in a kind of institutional support appearance of a democracy with parties, free elections, for the worldwide economy and its neoliberal philoso- parliament, etc. However, from the economic point of phy. Support, in other words, for an unjust and asym- view, at each moment they fi nd themselves more sub- metric world order, simultaneously concentrating and ordinated to the dictatorship of the total market, at excluding. Moreover, this is not at all a new idea. “The present hegemonically fi nancial and globalized. liberal parliamentary system is nothing more than the In the course of the centuries, democracy got stuck instrument and symbol of bourgeois government,” says halfway. It succeeded on the level of political relations, David Landes in his book The Unbound Prometheus, not and, in some cases, socio-cultural relations. But it did to quote the line of analysis in the Marxist literature. not descend into the dark bottom of the economic Such a system maintains in appearance politi- structure, where interests touch the most sensitive cal participation by means of free and “democratic” “organ” of the homo oeconomicus—in other words, the elections and in each country, but delegates to the wallet, the bank account, or private property. Thus, the bureaucrats of the fi nancial market the true political dominion of individuals, corporations, and groups with and economic fate of the distinctive peoples. It hides a great fi nancial power continued unaltered. democracy that does not touch the roots of the socio- “It is curious that the rejection of the hereditary economic problems. In many countries of Latin-Ameri- principle in politics has had almost no effect on the ca, for instance, the major landlords and/or bankers are economic sphere in democratic countries...We still also representatives of the State with guaranteed seats think it natural that a man should leave his property in the National Congress and in the courts of justice. to his children; that is to say, we accept the hereditary These so-called “good citizens”—like the free citizen principle as regards economic power while rejecting proprietors of ancient Greece—are, in general, “citizens it as regards political power. Political dynasties have of goods!” disappeared, but economic dynasties survive...consider In virtue of this, from an ethical point of view, how natural it seems to us that ...power over the lives the so-called western democracies have little to teach of others resulting from great wealth should be he- about the practice of democracy. To the contrary, they reditary.” So writes Bertrand Russell in his History of constitute negative examples of what historically is Western Philosophy. meant by the concept of democracy. From here comes In countries that are underdeveloped or on the the growing distrust and disillusion of society vis-à-vis periphery, on the other hand, the mixture of dema- politics, politicians, parties, government, and parlia- gogy, over-lording, and authoritarianism dissuades the ment, as well as towards the promoters of democracy

Translated by Stefaan Deschrijver by Stefaan Translated abuse of democratic terminology. Political institutions and judicial decisions. Democracy—in its most original 30 and genuine conception—can be said to have passed res publica. How can the population guide and control from the field of politics to the field of social move- more closely the three powers of institutionalized de- ments, or, from more holistic perspective, from the mocracy? The Participative Budgeting initiative of some domain of the State to that of civil society. Hence, Brazilian towns and the creation of popular councils where can we actually encounter irrefutable traces of exemplify the possibility of progress and growth of the effective democratic praxis? space for people participation. In synthesis, the lesson Another Politics and Democracy Are Possible is to dedicate less energy to the parliamentary path Above all, a simplistic and ingenious dualism must and traditional politics, and to reinforce mechanisms of be avoided that completely discredits all liberal parlia- organized civilian society. mentary institutions, claiming that popular initiatives 3. In reality, the debate about participatory or are the only spaces for democracy. The positive and direct democracy already has a long history in many negative elements of democracy are not as neatly de- Latin American countries. Innumerable social move- lineated as we would like, but are mixed, intertwined, ments, non- governmental organizations (NGOs), and and continuously shifting. What we can observe is that popular associations, in their daily praxis, are ready for truly democratic experiences today tend to emigrate the direct exercise of democracy. This exercise can be from parliamentary mechanisms towards channels of verified, for example, in the tradition of Ecclesial Base popular participation. Four observations in that regard Communities (CEBs) and in many student and trade merit our attention: union movements. Although not without problems, ten- 1. The system of representation of three powers in sion, and conflicts, decisions in these spaces tend to democratic regimes—legislative, judicial, and execu- be taken using a democratic praxis that is already quite tive—is now entirely unbalanced and discredited. solidified. Planning, programming, and permanent eval- The dominant sectors of society have institutional- uation are realized jointly, in meetings and assemblies ized a vicious circle in which economic power buys where everybody is called to participate freely. the key positions of the political power, which in turn, It is true that in some of these environments the through legislation, guarantees perpetual dominion of viruses of authoritarianism, personalism, productiv- these sectors over all other sectors. The National Con- ism and consumerism, centralism and other “isms” gress is transformed into a negotiation room where a still cause serious negative consequences. Yet, what large portion of politicians are more interested in proj- we seek to highlight is the free and direct exercise of ects to maintain their power than in projects for the citizenship as a common practice, a new “emancipatory nation. Elected by popular groups, congressional rep- practice,” to use the expression of Boaventura Souza resentatives often completely ignore the basic necessi- Santos in Por los caminos de Alice. ties of these people, in exchange for personal, family, 4. The continual exercise of democratic praxis in or class benefits. The chain of representation is inter- turn creates new democratic relations. We know how rupted, and the needy population remains abandoned, recalcitrant the old liberal democracy is, under pressure which becomes an even more serious matter because of the laws of the market: with regards to the partici- of the chronic corruption of public institutions. The pation of women in key decision making; with regards distance between the problems that afflict the popula- to the civilized, responsible, and sustainable use of tion, on one hand, and the projects discussed in the natural resources; with regards to egalitarian relations House and Senate, on the other, never was greater. in public or private domains (families, trade unions, 2. The discredit of the representative system has businesses, churches, etc...); and, finally, with regards brought to the fore the so-called direct or participative to direct participation in organized movements. To democracy. Experiments such as plebiscites, signature the extent that the exercise of an effective democratic collections, and law proposals that come from the praxis is consolidated, the equality between persons grassroots or from town meetings, among others, show also grows, independent of gender, profession, race, the possibility of new ways of participation in the deci- creed, etc. It is clear that this holds true for—and sions related to the destiny of the country. This is the sometimes especially for—the daily exercise of social origin of the question— asked by the many sectors of movements, pastoral work, and people initiatives, the population—of how to create new channels, new where machista, authoritarian, and individualistic at- mechanisms, and new instruments of control for the titudes often appear. ❑ 31 The Human Being as a Political Being Claudia Korol Buenos Aires, Argentina II. JUDGING To be born is a political act. It is the fi rst gesture and warlike, as it is to rise up against such a hege- of curiosity and autonomy in the face of the preexist- mony. It is political to reproduce the conservative ing world into which we arrive. consensus as “common sense,” as well as to question, I am not referring to biological birth. Instead, I from the point of view of an emancipated pedagogy, am referring to the moment in which an individual the way in which domination looks to perpetuate begins to relate to the community. The individual, itself, while at the same time searching for new un- leaving the womb, begins to become human, and to derstandings. create bonds that begin to form her desires, philoso- From this perspective, to be human means to put phies, ideas, beliefs, and individual and collective ourselves in a web of social relationships. In doing projects. The individual can become assimilated as a so, we either reproduce the culture that oppresses son or daughter, just as a woman can become a moth- and disciplines our bodies, ideas, and desires, or, with er and a man a father. An individual becomes a human our own lives, we promote collective and individual being when she is recognized by the community into liberation, in anticipation of a coming reign of liberty which she is born. It is within this community that in our world. This also means that we take a position she creates and shares an identity and culture. about the environment. We can reproduce a preda- It is in this everyday life that political gestures tory and disintegrating logic that is signifi ed by the are created that organize these relationships. They are concept of “exploitation,” or we can challenge our experiences of subordination or of freedom, of compe- creativity, inventing a way to live in the world that tition or cooperation, of obedience or rebelliousness. encourages a healthy exchange between us and the The family or the community is the primary institu- world in which we are born and live. We must avoid tion that regulates the process of humanization. It is the already-evident risks of nature’s destruction or belonging to an invaded people, like those who are accept that it will soon be uninhabitable for the hu- politically born into the current situation of Iraq. It man species. is the indignation of those who, in the heart of the In recent years, certain factors have converged United States, reject membership in its hegemonic to create the current disorganization of politics in culture. It is the experience of those born in the heart popular, working-class movements. Its loss of legiti- of Our America, tyrannized by the plunder and geno- macy is such that it becomes “politically convenient” cide of colonial as well as neocolonial forces. Or it is to fi ll ballots with artists, professional athletes, and the alienation of those who fi nd their identity in the comedians who try to convince us that they “aren’t mirror with the oppressors. politicians” simply because they are “for the people.” Assimilating into society is different for a woman Several factors are signifi cant here, such as the failure and for a man, for a heterosexual or transvestite per- of revolutionary attempts of the ‘60s and ‘70s; the son, for a lesbian or gay, for a white, black, or indig- mutilation of entire generations of fi ghters for social enous person. equality by oppressive dictatorships; the denigration Every identity that is assumed upon birth as a of the Left produced by the collapse of the so-called human being is a political act, whether or not we are socialist platform; the forces in the 1980s that led conscious of this fundamental foundation of our own the conservative counterrevolution and signaled the subjectivity. We may or may not be aware of that mo- end of Communism. In addition, the policies of NGOs ment Bertold Brecht named “political literacy.” and other fi nancial institutions of the 1990s, which It is just as political to accept the domestication committed too many resources to “training,” attempt- that those in power use to generate fi ctional homog- ing to support “new social movements” (the move- enization, built around a dominant culture that is ments were given this title to differentiate them both

Translated by Mike McMahon by Mike Translated bourgeois, imperialist, racist, xenophobic, patriarchal, in theory and practice from other historical popular 32 and/or class uprisings), sought to insulate their spe- market gain. To reestablish human life as political life cific demands from turning up in anti-capitalist and/ implies deciphering the bruises and scars that cultural or socialist projects. colonization leaves and recreates in our conscious- The current trend of neoliberal politics has forced ness such as racism, the acceptance of hierarchy, the these movements to come together to seek survival ideological dependency of ideas of the so-called First on a day-to-day basis, establishing a culture of prag- World, and the fetishization of property rights that matism and immediacy. An ideological process was has gone historically haywire in a series of violent created that depoliticized such movements, while and reckless upheavals and genocides. at the same time causing the monopolization of the Popular movements create and recreate forms of exercise of political power in the reduced circles of dialogue, action, and practice. They spawn interper- global power and local power. sonal and group relationships and allow for new nich- “The personal is political,” as so many feminists es in society. They strive for a world that is dreaming have stated over the years. Perhaps the moment that of being brought into existence. Because corruption, Latin America is now living will allow us to not only authoritarianism, violence, and intolerance are rooted recover from the political dimensions of resistance, in the political hegemony of capitalism, if they are but also to create a deepening of knowledge. Such a reproduced in the center of popular movements, they deepening will come about through experiencing the will do nothing but destroy the popular movements’ links between birth, growing, and even death. It will capacity to harness the desire and imagination of not come about through a passive acceptance of what people committed to building a new society. nature has determined, but instead through active The “new man”—who Che [Guevara] attempted to cultural gestures of freedom. The everyday affirma- embody with his own life—or the “new woman” will tions of autonomy involving individuals and com- embody the values and attitudes that are in opposi- munities will be the driving forces behind their own tion to the values of women and men who replicate history. the capitalist culture: egoists, consumers, individuals. Nevertheless, the birth of human beings into To be born as new men and women, not as a sim- the political realm is not a spontaneous process. It ple slogan, but in form of a permanent revolution, is is possible from a praxis that confronts all forms of a real challenge for the “pedagogy of hope and auton- domination from a systematic standpoint, from the omy,” as Paulo Freire named the struggle for popular exploitation of transnational capital, to the ways in education. It is a goal of the modern era to give birth which patriarchy institutionalizes the disciplining of to new sustainable organizations and societies that the majority of humanity, to the exploitative wars of can exist in a hospitable environment. The people will imperialism. This praxis confronts the adult-centric create a political system on the way. They will create authoritarianism that imprisons young people in the a way of being human in which words and actions, waiting room of a world that has been completely values and behavior, desires and reality, hope and the organized by preceding generations, and that sends struggle to survive, theory and practice, science and the elderly away as outcasts. It rejects a rationale passion, are all united as if they were lovers. that is supported by a logic that is based on obtain- “I tell you now, at the risk of sounding ridiculous, ing maximum profit and the transformation of life into that the true revolutionary is guided solely by love,” merchandise. wrote Che in 1965. Perhaps from that joining of love Our humanization requires the de-commercializa- and politics, new men and women will be born—men tion of social relationships, the democratization of and women that have a greater capacity to subvert such relationships, and cultural decolonization. And oppression, a curiosity without limits, a stronger this means, once more, an literacy of politics that indignation in the face of injustice, and a selflessness breaks up hidden methods of the exploitation of capi- of solidarity that inspires countless other men and tal and patriarchal domination. Such methods are mu- women. May they dare to be born not in this preex- tually reinforced in actions such as the exploitation of isting world, but in the new world that we will be labor, women, land and water, and human life all for inventing. ❑ 33 A World without alrededores* The Current Global Dimension of Politics Daniel Innerarity Zaragoza, Spain

All the explanations offered to clarify the mean- lem—transferring it to an “alrededor,” out of sight, ing of globalization are expressed in the metaphor in a distant place, or toward another time. . . An that the world is now “without alrededores,” without “alrededor” is precisely a place to quietly dispose of margins, without outskirts, without peripheries. unsolved problems, waste. A “alrededor” is a garbage “Global” is that which leaves nothing outside of can. itself, which contains everything, which connects and integrates so that nothing is excluded, isolated, What do the expansion of individual rights independent, lost or protected, out of danger or (which precludes consideration of individuals as mere condemned. “The rest of the world” is a fi ction, mere passive subjects that obey others’ decisions) and talk, because there is nothing that is not in some ecological awareness (which makes it enormously way part of our shared world. Fundamentally, this diffi culty to dump refuse anywhere and demands metaphor does no more than give graphic force to recycling) have in common? the Kantian notion that, on a round planet, we will all end up meeting each other. Both phenomena refl ect how externalization has been problematized. Nothing and nobody should now As with almost all important things, this confi gu- be considered on the “alrededores.” For example, ration of the world is not the product of a conscious referring to waste generated by the space ships that and concerted decision, but is instead the result of circle the earth as “space junk” reveals that space involuntary and complex social processes. The major- is no longer considered a mere exterior where it is ity of the problems we face are attributable to this acceptable to leave refuse. When we begin to worry circumstance. We experience them as such because about waste, it is because we now see what we we cannot extricate ourselves from them or tame previously could not, or did not want to, see. Aware- them, seeking to externalize them by constructing ness of the meaning of “trash,” both in the literal artifi cial boundaries: the destruction of the environ- and metaphorical sense, means an expansion of our ment, climate change, food-related risks, fi nancial world, of the world we consider “ours.” crises, migration, the new terrorism, etc...They are problems that force us together in a single universal Perhaps this idea of the “suppression of the al- entity with a common destiny, problems that gener- rededores” can highlight the more benefi cial side of ate an involuntary community such that no one is the civilizing process and the advancement in the left outside this shared fate. construction of spaces in our shared world. Now, even without express condemnation, it is increas- When “alrededores” did exist, there was a frame- ingly diffi cult to leave others to their death, whether work that allowed us to dispose of these marginal in far regions, future generations, or other social spaces. There was room to fl ee, to wash one’s hands sectors. This articulation of the self and of others of an affair, to ignore, to protect. There was some evokes a scenario of responsibility that is nicely sense of exclusivity, a particular clientele, the summed up in a joke by El Roto: “in a globalized raisons d’état, etc. And almost anything could be world it is impossible to ignore what is happening by resolved by the simple act of externalizing the prob- looking elsewhere, because there is no ‘elsewhere.’” * The Spanish term alrededores connotes the idea of surroundings, peripheries, margins, borders, and the creation and maintenance of “the other.” It has been left untranslated so as to retain the richness of the concept.—Trans. 34 Let us consider, for example, the demands for diffuse; thus, they keep us all in a state of latent in- sensitivity to secondary effects of many activities, security. Instead of warfronts that separate areas of and especially of activity in the scientific and tech- safety from threatening “alrededores,” we are faced nical realms; the illegitimacy and sense of cynicism with an insecurity that is also internal. Continuing with which we speak of “collateral damage” and with our metaphor, we can say that our global space military operations; the internalization of the envi- has taken on the character of a border zone, with all ronment in the world of humans that presupposes that this entails for the purpose of understanding ecological consciousness, since the environment has and managing security. ceased being considered external; the principle of sustainability as a form of temporal globalization—a A major shift in our vocabulary relating to the taking into consideration of the future (which is no social question shows us that globalization is not longer a mere “future”), the rights of future genera- just a quantitative enlargement of space but a new tions and environmental viability opposed to the understanding of the world. We have stopped con- tyranny of the present. sidering alienation (excessive internalization) as the absolute social evil: exclusion (the lack of internal- The most radical transformation realized in a ization has replaced it. world that is eliminating its “alrededores” relates to the new difficulty of drawing boundaries and devel- Does this mean that, in “a world without alred- oping any strategy (organizational, military, politi- edores,” exclusion no longer exists? What “a world cal, economic, etc.). The interior and the exterior are without alrededores” means is that the excluded are continuously mixing. no longer on the outside but that, rather, exclusion is effected within, through other strategies and in One area in which this commingling has be- a less perceptible way than before, when there were come acute is politics, which, by its own nature, clear boundaries that separated us from the others, has always been a governing of limits. It is now an the insiders here and the outsiders there. Now, the indisputable truth that no important problem can excluded can be in the center of the city, just as be solved locally, that strictly speaking, there is no threats no longer spring from remote locations but longer a “domestic policy,” nor are there “foreign” from the very heart of civilization, as appears to be or “external” affairs.” Everything has been converted the case with the new terrorism. Now the margins into internal policy, calling into question even the are on the interior, in our “inner alrededores.” traditional names of government agencies. The line between domestic policy and foreign policy has Just as it is necessary for the preservation of become extremely blurred. “External factors,” like security to develop more intelligent strategies in a “global risks,” international norms, or international world that is no longer threatened “from the alred- actors, have become “internal variables.” Our way of edores,” we must pay closer attention to our mecha- developing and implementing policies will not meet nisms of exclusion. To keep pace with an enlarged the challenges presented if it does not involve a crit- world (which could serve as a new reference for the ical analysis of the distinction between “inside” and idea of progress, thus substituting the criterion of “outside” and approach these notions as concepts time for that of space), we should ask ourselves that are inadequate for spaces without boundaries. constantly about exclusions that could be generating our social practices. The progressivism of yes- Another difficulty posed by a world without “al- terday that sought to follow the march of time has rededores” is the management of security. Delimiting now become a spatialism that struggles to maintain the realms of decision-making and responsibility be- the form of “a world without alrededores.” That is, comes elusive. Threats to security no longer emanate without garbage cans, without pagans, without third from a specific location or source but have become parties, without absentees. ❑ 35 Politics and Ideology Pedro A. Ribeiro de Oliveira Juiz de Fora MG, Brazil The Problem of Ideology in Politics communications, goods, and wealth circulated freely; I’d like to begin by inviting the reader to refl ect for disturbances were immediately crushed; and nothing a moment on all the different contexts within which he impeded the development of commerce. or she has heard the word “ideology.” I’d bet that the For groups on the other end of the social ladder, word was used to denounce the reasoning behind the however, this was not peace, but oppression. For that real purpose of a political act, in phases such as, “All of reason, slaves and free workers (both men and women) this is of course ideological posturing; in reality what in the cities and countryside received the proclamation he wants is to...” I’d also bet that the condemnation of peace in the sense of shalom—a peace founded on would refer to some intellectual ruse used by the op- justice and solidarity—as good news indeed. The Pax posing side, and that we ourselves would probably not Romana imposed by Caesar would now be replaced with refer to our own reasoning as “ideological.” It’s always the Shalom-Peace promised by Jesus. as if it were only oppressive or antidemocratic policies These concepts should be described as “ideologi- that needed to be concealed, while those we believe cal,” since both the Pax Romana and the Shalom-Peace are right, democratic, or liberating are not “ideologi- were pivotal ideas that both referred to a specifi c his- cal.” Isn’t this what really happens? torical reality (or vision of society) and constituted a If the concept of “ideology” were only an intellec- value judgement on what it represented. In the eyes of tual weapon with which to discredit an opponent, then the dominant elite, the Pax Romana was the best form it would be better to avoid it. But this is not the case: of society that the ancient world could offer. But for instead, it is an important concept in explaining the the marginal and lower classes, who longed for a new differences and confl icts associated with political and social and economic order based on the justice of sha- economic ideas. For this reason, it should be studied lom, the Pax Romana was a sham. from a sociological point of view, as a combination of Now let us view this example in the light of the explanatory theories and regulatory values that can present, when the dominant discourse is globaliza- move people, groups, and social movements to take tion. It asserts that humanity is fi nally on the verge political action—or, instead, to passively accept the of attaining its dream of unity, prosperity, and peace. established order. Ideology, then, serves as the moti- This has been brought about through the unlimited vating force in a given social system. expansion of markets and business, the development Ideologies of Yesterday and Today of a worldwide communications network, the provision It has now become fashionable to speak of the of universal (and inherently democratizing) access to “ideological era” as something in the past, and main- information via the internet, and other scientifi c and tain that we live in a “post-ideological” time—as if technological advances. As soon as “emerging” coun- “ideologies” only ever existed in the struggle between tries carry out the necessary reforms, they also will capitalism and socialism. According to this way of become part of this new world order. thinking, when Soviet socialism lost the “Cold War,” This rosy globalization scenario, however, is re- ideology disappeared along with it, and we are now jected by those who view the world through the ex- living in real history: that is, history that is ruled by perience of economic solidarity, alternative networks, market forces. In order not to be naively taken in by social movements, and World Social Forums. From their this misleading interpretation of the world today, let us vantage point, globalization benefi ts those who enrich examine the question more carefully, using an example themselves from fi nancial markets and multinational from the ancient world: that of the Christians. companies at the cost of impoverishing and excluding The emperor Caesar Augustus took pride in having the majority of the world’s population. These critics of established the Pax Romana throughout his domain. globalization declare that another world is possible, Both in Rome and the provinces, the rulers, landowners, and are consequently accused of being “dinosaurs” who and merchants lived in security and prosperity: wars refuse to admit that socialism is over and that equality

Translated by Hugh Hazelton by Hugh Translated had ceased; enemies and pirates had been defeated; is a nightmare rather than a dream. 36 Understanding the Ideological Struggle destroy their arguments, and demoralize them politi- This debate of ideas is basically one of ideologies. cally. People who remain unaware of the ideology that If ideology is taken to mean the totality of driving moves (or immobilizes) them end up naively adopting ideas that justify a given political option, mobilizing the point of view of those in power, who spread their people’s will to make them into a historical reality, influence through the media, universities, political then both the discourse of globalization and that of parties, churches, and other institutions, transforming another possible world are essentially ideological. them into vehicles for their ideological domination and Whereas globalization idealizes human conquests and hegemony. It’s no accident that the media now take technological advances (ignoring the fact that they it for granted that ideologies are things of the past have principally benefitted the most privileged sectors and that we can all trust in the wisdom of U.S. and of society), those who favour an alternate world pro- European think tanks. This is, in reality, an aggressive claim that there is a better way to organize society if strategy to assure the intellectual orientation of world we can increase the alternative experience of economic public opinion. It is thus of the greatest importance solidarity among peoples and respect the Rights of the that we perceive and denounce the ideology transmit- Earth. Both discourses speak of the same reality, but ted through the news and communications media, how- from opposing points of view. ever subtly it is expressed. Let us examine the question more closely. The driv- In conclusion, I would like to draw attention to ing idea behind globalization gives the current world the potential risk of transforming an ideology into order an aura of inevitability, as if someone said, “This a doctrine. Ideology is an intellectual construction is the real world. Adapt to it and play according its that needs to be constantly reworked in order to take rules, which are market competition.” The driving idea into account historical changes that take place within of the alternative-worlders, however, is exactly the human societies. When an ideology is successful in opposite: “When we start to create other forms of hu- transforming a society, it tends to crystallize. This is man and economic relationships and respect life on what happened with Marxist theory, which oriented the planet, we will have a better life.” The ideology of the Russian Revolution in 1917. Once it became codi- globalization appeals to pragmatism (the acceptance of fied as the one valid theory for explaining all socialist reality as it is), while that of an alternateworld looks revolutions, it lost its capacity to draw lessons from toward a utopia (we will have a better world when different peoples’ struggles, to explain the contradic- those who have been excluded finally believe in them- tions inherent in each form of capitalism, and to point selves). out the historical conditions needed to overcome them. This example illustrates the ambiguity inherent in This did great harm to left-wing movements (that is, the two ideologies: no one would deny that globaliza- movements and parties that fight for social and eco- tion has brought with it many advances for humanity, nomic equality), tying them down to a doctrine that but only its adversaries point out its predatory and had to be applicable to all times and places. Today we exclusive nature. The same applies to the ideology of need to regain this intellectual tool, which can help us an alternate possible world: the path to its attainment understand the workings of market capitalism. Despite lies in the networks of planetary solidarity that have its efforts to cloak itself in the more attractive name arisen, but it is also criticized for setting its sights on of globalization, this is still the same capitalism that an inexistent future. Both ideologies combine, in their has subjugated the peoples of Latin America since the own way, reality and illusion, or reality and utopia. The sixteenth century and that now keeps them firmly on ideological debate unveils their ambiguities and reveals the periphery of the world economy, the better to ex- their illusory—or utopian—character. ploit them. There is no need to fear ideologies. They are an For further reading, see The German Ideology, a clas- indispensable part of politics, and the ideological sic work by Karl Marx and Friedrich Engels, as well as the debate is as important as electoral campaigns, public theoretical development of Antonio Gramsci’s writings on acts, marches, strikes, sit-ins, and other forms of social hegemony. For more on the current ideological struggle mobilization. It is a matter of entering into the debate between globalization and an alternative world, search the with an awareness of one’s own ideology in order to be Internet for names such as François Houtart, Noam Chomsky able to firmly criticize the ideology of one’s adversaries, and Ignacio Ramonet. ❑ 37 A Criticism of the Economics of Politics João Pedro Stédile Landless Movement (MST) & Vía Campesina, São Paulo, Brazil Economics is the science which explains the orga- receives every year a transfer of more than 500 billion nization of the production of goods any society needs dollars of the wealth of other countries in the form of for its survival and well-being. Politics is the exercise merchandise; therefore days of work passed over to of power (the expression comes from power in the po- them count as a commercial defi cit. Inside their coun- lis which was the city-state in ancient Greece). Power, try, the government issues 700 billion dollars in order in whatever society, is always exercised by a group or to cover the defi cit in government expenditures on class that uses the State, its laws, and the economy in wars and subsidy transfers to the middle classes, such order to impose its interests on others. as to rural local producers. These expenditures are In our time, political power is increasingly confi nanced by all the international community. centrated in the hands of an ever-shrinking class. A The Nation State has been transformed into a mere class of the very rich uses power to further increase administrative overseer of the interests of these cor- its economic wealth. Their patrimony is represented porations. They fi nance and elect councilors, prefects, by more land, more factories, more businesses, more deputies, and presidents. In exchange, they receive transportation companies, and more and more con- magnanimous laws geared towards their interests. sumer goods. Representative democracy has been converted into And as for the people, they have no power what- hypocrisy. The vote has been turned into a piece of soever. Those who command in politics are those that merchandise. But the world devoted to the illusion of hold the economic power of big businesses and banks the propaganda, the owner of the vote—the people— that control the production and circulation of wealth. believes that it decides. It decides nothing. It only They continue to accumulate still more wealth, al- votes among those that capital has already selected. though this affects the people’s basic consumption Economic power exploits and accumulates more possibilities. and more wealth through two basic mechanisms. The Today, only a few businesspeople—the super-rich fi rst is through the interest rate. The center of accu- who are in charge of banks and transnational corpora- mulation in this phase of capitalism is in the fi nancial tions—control production, wealth, and the produc- system, the banks. It is through interest that capital tion of goods. Almost all the sectors of production is reproduced. It is up to the States and its govern- and commerce are oligopolies: a few corporations ments to guarantee high rates of interest. These rates hold control of almost all the produced wealth. In collect wealth from the population through loans to each country it is possible to make the list of these the owners of industry, businesses, and services that corporations. In the world, the biggest 500 corpora- afterwards are passed on to consumers. Or, they col- tions—all transnational—control 52% of all global lect directly from the consumers that buy on time or wealth generation. But they provide work to scarcely use credit cards. 8% of the working class. This is the scale of their real On the other side, the States collects public money political power. (from all) through taxes. Later, using fantastic formu- They impose their will on the entire society in las of primary surplus, they transfer these resources to order to continue increasing their wealth. The entire the banks. The IMF came to require that the govern- world is placed at their feet. This mechanism of world ments of each country of the southern hemisphere, the exploitation is made viable through the utilization of so-called dependent economies, annually transfer 4.5% the US dollar as the global currency for trade, imposed of their gross domestic product (GDP)—their national via manu militari by the United States government wealth—to the international fi nancial system by the since its victory in World War II and expanded in the payment of interest. This is guaranteed by the neces- 1970’s when the Nixon administration took the dollar sity that the governments reserve this money (hence

Translated by Michael Dougherty by Michael Translated off the gold standard. Thanks to this, the U.S. society the name of the surplus) and guarantee the transfer to 38 the banks. This is the true measure of their political of production of goods is secondary. It is necessary, power, guaranteed by the State. Each year, 4.5 % of but secondary. This produces the contradiction that the national wealth is transferred to the bankers. the political manner of organizing production is not By this mechanism of financial exploitation, Latin able to satisfy the basic necessities of all the popula- America transferred to the United States and Europe tion, but only of a restricted segment of the middle- during the decade from 1990 to 2000 nothing less class. By not satisfying the majority of the population, than a trillion dollars in liquid capital. they increase levels of poverty and lose the legitimacy The second magic formula for accumulation by the needed to organize production. On the other side, transnational corporations is to make the state guar- the organization of production is not focused on the antee high rates of payment for services on the part of necessity of guaranteeing work for the whole popula- the population. High prices are demanded for services tion. They now exploit the population by means of the such as electricity, water, mass transit, telephones, service sector and interest rates. By not organizing and cellular service. Before, these services were public society around work and the production of goods, they services, at the service of the people. Now they have generate an enormous number of the discontented and been privatized by the governments and transformed excluded, who, someday, will acquire a consciousness into the property of the transnational corporations of their social marginality and will turn against them. that charge for already existing services in order to The second contradiction: as economic power is exploit the whole population. All the people need increasingly concentrated and controls the political electricity, telephones, transportation, and water. power, desiring to control the will of all, at some Without realizing it, they are paying for infrastructure point, the support from the majority will turn against them. that they have already paid for. More than ever, the assertion of Marx has relevance Similarly, the new economic powers control the now: it is necessary that the workers of the world energy that moves societies. They control oil, coal, unite, all, against the same enemy, the ever fewer: nuclear power stations, hydroelectricity, water, and banks and multinational companies. even praiseworthy wind energy. But they are not satis- It is precisely for this reason that the people, the fied. They want to control renewable bio-energy, be it workers, the majority, must reclaim politics as a place from oil or ethanol. of power in society. The politics of the vote, the del- To accomplish this, they have to control the gov- egation of institutional power, has died for the people. ernments and the States through political power in But politics is the exercise of power. The majority can order to control lands, agriculture, and nature. So they and should exercise power through the mobilization cause immense areas of fertile land to be taken out of of the greatest possible number of people around the the production of goods for the population, such as same objective. This common objective—in this case, food and energy, and convert them to the production to fight against the concentration and exploitation by of only combustibles to supply the individual cars of a a minority—will generate a force capable of producing small percentage of the world’s population. Addition- changes. This popular force, this political force, will ally, they will pay for the new alliance of capitalists only be developed through the capacity of the people between oil interests, automobile manufacturers, and to organize the greatest possible number of individu- transnational agroindustry, all bent on exploiting agro- als around the same objective. energy. The people have to retake politics; that is to This economic power—that now is ever more say construct a power of the popular will, unified to concentrated in fewer hands, fewer banks, and fewer change the government, the State, and the organiza- transnational corporations—subordinates the middle tion of the economy. classes of our countries and opposes their interests. We must be optimists: imperial capitalism will not This creates at least two future contradictions for the continue to win everything forever. New winds blow future. and the history of human civilization will get back on The first contradiction of this stage of imperialist course. Politics will be an instrument to better the capitalism is that, as the center of accumulation is living conditions of all the people and a space for now in the service sector and in interest rates, the role popular power. ❑ 39 Politics and market

Wim Dierckxsens* Ecumenical Department of Investigations (DEI) and World Forum of Alternatives (FMA) San Jose, Costa Rica.

The political neoliberalism rules a political charge of producing this culture, which attempts to economy, conquered by the world market. It is the human life. politics of distribution of the market world that exists to benefi t the strongest, in other words, the The functions and developments of the political transnational enterprises and the fi nancial capital endogenous, and the welfare of the state, which linked to them. The political process of market glo- characterizes in some way the previous neoliberal- balization is expressed in terms of the elimination ism era, are being seen now as distortions to the of any obstacles to hinder the law of the strongest. policy of “ free market”. Whatever brings out profi t The political neoliberalism conceives the market to the private business ( often transnational), will benefi ts and services as a contour of liberty with- be privatized, and operations performed by the out frontiers nor obstacles, but not for the people. State ( social security and public education), that The economy is presented as if it were a realistic do not produce benefi ts, the budget is reduced to and unquestionable science. But under those ap- the maximum if possible. The neoliberals sustain pearances, money matters, and decisions of the that an “ invisible hand” would order such particu- elites and the transnationals are hidden to control lar interests for the benefi t of the collectivity. The the distribution of the existing wealth on their same distribution of the richness, each time more favor. The whole life is subordinated to the market unequal, cannot be something obeying the laws of laws. Every social activity is being evaluated as nature, (an invisible hand), but the result of a con- functional or disfunctional upon the so called “ scious political neoliberalism. In conclusion, eco- free market”. nomic planning is in the hands of the transnational businesses, and the force of labor and nature are One must be effi cient and competent at work. submitted to the dictatorship of the demolishing Values such as: solidarity and comradeship have forces by the market as a punishment of exclusion disappeared. Through consumerism, life itself is and disenchantment. submitted to the market economy. Large Shop- ping Malls constitute the principal space to social To the eyes of the political market, economical life at the market of economy. “I buy, then I am and social rights, and even human rights are being somebody” I am somebody as long as I have the seen as distortions. Market rights are the rights of very last thing, “ I am what I have”. The person the great capitalism, as the real subject of the mar- unable to participate in this market of logic, feels ket being more important than the human rights. excluded and is nobody to the others. Throughout Economical and social rights historically achieved this logic, the market, not only will be self-repro- by the citizens, constitute another distortion for duced, but it also turns into a cultural thing. This the great capital. The transnationals do not com- cultural idea of the “ free market” can be defi ned promise with the citizens: they operate as private as the old saying, “ safe yourself if you can at any states, without frontiers. The political neoliberal- cost”. Resources of massive communication are in ism consciously chooses investments that lead to 40 the exclusion and flexibility of the labor market for The policy of disconnecting is presented at a the benefit exclusively of large businesses. Less in- national, regional, and even worldwide level. This come in less hands, and the loss of economical and policy at a national and regional level such as: social rights cannot be a non intentional effect, (ALBA), became as a result of the neoliberalism but a genocidal and political option. The IMF (In- policy of annexation through many different trea- ternational Monetary Fund) and WB (World Bank) ties for free commerce. The disconnection breaks and the corrupted governments are responsible for through the political annexation and it is devel- these policies. oped as a consequence of a hostile international environment created by the great world potentials. The political neoliberalism has bet upon struc- Countries such as Venezuela, Bolivia or Ecuador, tural adjustments and a treaty of free commerce on cannot develop from the inside and yet they can account of the endogenous development over the throughout their surroundings and by the national Latin American nations and the citizens. In order oligarchy. Upon the struggling phase against im- to succeed on the imposition of such policies, they perialism, the unity of the people is in first place. have availed on scandals, corruption, nepotism, Both aspects, the struggling over the social class and even by war. The battle upon worldwide distri- and the struggling over the national liberation bution of the capital has spread up to the political coexist. level and it has become a warlike matter. To succeed on the imposition of other people’s interests The policy of disconnecting reveals that the over our people, there has often been political economy of the market constitutes a surmountable parties where they alternate the power, always on horizon. Within the process of disconnection, the the immediate benefit for themselves and for the left wing is against neoliberalism, hegemony, and market empire, without serving the citizens. As a imperialism and at the same time the democratic result, there is a great disappointment among the movement. The twenty first century has given birth citizens, the politicians, and politics in general. It to a policy for the construction of the socialism is not odd that the public has lost faith in democ- movement. Actually, a great fight against neoliber- racy and the political parties. alism has been led. What was said before demands a role relatively This progressive disappointment, has given centered on the State, a role which at the same birth to a consciousness over the fact that the time contradicts the process a radical participative market cannot be the supreme value and the in- democracy. This participative democracy cannot be disputable controller of the human life. Life itself decreed by what was mentioned above. In fact, if a demands that the political aspect should be guided participative democracy must be established, it is by values, and that the economy should be submit- necessary that people would turn into the subject ted to the society’s interests and to the excluded of power. It is necessary to fight for a new type of ones particularly. The social struggle for an alter- democracy, created from the bottom and for the native demands the possibility of disconnecting people, by the local government and the commu- from this globalization process. Such disconnection nity. reaches all levels: the economic, political, social, cultural, and even the personal level. The disconnection demands from us to be more conscious of our political power, including the individual level as we are consumers. The key to this change relies

on our own mental conversion along with a social López por Elba Nazario Traducido practice. ❑ 41 On Politics and Gardening Rubem Alves Campinas, São Paulo, Brazil Of all the vocations, politics is the most noble. action itself. When speaking of profession, satisfaction “Vocation,” from the Latin vocare, means “called.” A is not found from actions but rather from the benefi ts vocation is a call of love from within: a call to active to be gained from these actions. The human being love has emerged. Instead of just making a living, tho- driven by vocation is a lover. He makes love for the se following their vocation want to “make love” to the joy of making love. The professional does not love the entire world. This is the psychology of the lover: the woman. He loves the money he receives from her. He lover does it although there is nothing to gain. is a pimp. “Politics” comes from polis, “city.” The city was, All vocations can be transformed into professions. for the Greeks, a secure space, organized and tame, I can therefore state my second thesis: of all profes- where human beings could devote themselves to the sions, politics is the most vile. This explains the utter search for happiness. The politician was the one who disillusionment of people regarding politics. Guimarães was responsible to look after this space. Thus, the vo- Rosa, when asked by Günter Lorenz if he considered cation of politics was at the service of the happiness himself to be a politician responded, “I could never of the inhabitants of the city. be a politician with all this charlatanism perpetrated It is perhaps because they were nomads in the against reality...Unlike the ‘legitimate’ politicians, I desert that the Hebrews did not dream of cities: they believe in human beings and I want them to have a dreamt of gardens. Whoever dwells in the desert drea- future.” ms of an oasis. God did not create a city. He created The politician can barely think in terms of minu- a garden. If we were to ask a Hebrew prophet “what tes. I am a writer and I think in terms of eternities. I is politics?” he would answer, “the art of gardening think about the resurrection of the human being. applied to public things.” Whoever thinks in terms of minutes does not have The politician by vocation is passionate about the patience to plant trees. It takes many years for a the idea of a “big garden for everyone.” Her love is tree to grow. It is more lucrative to cut them. so great that she gives up the small garden that she Our future depends on this struggle between vo- could otherwise plant for herself. What is the purpose cational politicians and professional politicians. It is of having a small garden if everything around her is unfortunate that many who feel called to politics do desert? It is essential that the entire desert be trans- not have the courage to accept the call because they formed into a garden. fear the shame of being misled by opportunists and to I love my vocation, which is to write. Literature have to coexist with them. is a beautiful and weak vocation. The writer has love, I write for you young people, in order to seduce but does not have power. But the politician does. A you to the vocation of politics. Perhaps there are vocational politician is a strong poet. She has the gardeners asleep within you. Listening to the call is power to transform poems about gardens into real and diffi cult because it is disrupted by the clamor of the genuine gardens. The vocation of politics is to trans- more expected and normal choices such as medicine, form dreams into reality. It is such a fortunate calling engineering, computer science, law, and science. All of that Plato suggested that politicians would not need these are acceptable choices if they are vocations. But to be owners of anything: the big garden for everyone all of these choices are narrowing. They are going to would suffi ce. It would be wrong for the gardener to confi ne you to a small corner of the garden, far remo- have a privileged space, better and different than the ved from the place where the destiny of the garden is space occupied by everyone else. I knew and I still decided. Wouldn’t it be more fascinating to participate know many vocational politicians. Their lives were and in the destiny of the garden itself? continue to be a cause for hope. When the explorers arrived here, they did not fi nd Vocation is different from profession. When talking a garden. They found a jungle. A jungle is not a gar-

Translated by Sylvie Hamel by Sylvie Translated about vocation, the individual fi nds happiness in the den. Jungles are cruel and insensitive, indifferent to 42 suffering and death. A jungle is a part of The Political Illiterate Who Makes History? nature which has not Bertold Brecht yet been touched by 1898-1956 the hands of human The worst illiterate Who built Thebes of the 7 gates? beings. That jungle is the political illiterate. In the books you will read the names of kings. could have been He doesn’t hear, he doesn’t speak, Did the kings haul up the lumps of rock? transformed into a He doesn’t participate in political events. And Babylon, many times demolished, garden. But it was He doesn’t know that the cost of daily life, Who raised it up so many times? not to be. Those who the price of bread, of fi sh, of fl our, In what houses of gold glittering Lima did acted upon it were of the rent, of shoes and medicine its builders live? not gardeners. They all depend on political decisions. Where, the evening that the Great Wall of were woodcutters China was fi nished, did the masons go? and lumberjacks. And The political illiterate Great Rome is full of triumphal arches. so it was that the is so ignorant that he is proud and Who erected them? jungle—which could swelling his chest saying Over whom did the Caesars triumph? have been transfor- that he hates politics. Had Byzantium, much praised in song, only med into a garden palaces for its inhabitants? for the happiness He doesn’t know, the imbecile, that Even in fabled Atlantis, the night that the of everyone—was from his political ignorance ocean engulfed it, transformed into is born the prostitute, The drowning still cried out for their slaves. deserts dotted with the abandoned child, The young Alexander conquered India. luxurious private and the worst bandits of all, Was he alone? gardens where a few the bad politician, a corrupt servant Caesar defeated the Gauls. people fi nd life and of national and multinational corporations. Did he not even have a cook with him? pleasure. Philip of Spain wept when his armada went Discovering our down. Was he the only one to weep? origins is one thing. Frederick the 2nd won the 7 Years War. But discovering our Who else won it? destinies is some- Every page a victory. thing more beautiful. Who cooked the feast for the victors? Perhaps, then, if Every 10 years a great man. vocational politicians Who paid the bill? take charge of our So many reports. garden, we will be So many questions. able to chart a new destiny. “My uniform experience has convinced me that there is no other God than Truth. Then, instead of To see the universal and all-pervading Spirit Truth face to face one must be able to deserts and private love the meanest of creation as oneself. And a man who aspires after that cannot gardens, we will afford to keep out of any fi eld of life. This is why my devotion to Truth has drawn me have a garden for into the fi eld of politics; and I can say without the slightest hesitation, and yet in everyone. It will be all humility, that those who say that religion has nothing to do with politics do not the work of human know what religion means.” Mahatma GANDHI. beings who have the “Everything is Political, But Not Everything is Politics.” Emmanuel MOUNIER. love and patience to plant trees under “There is nothing more political than saying religion and politics don’t have any- whose shade they thing to do with each other. I don’t know what Bible those who say religion doesn’t will never rest. ❑ have to do with politics are reading.” Desmond TUTU. 43 Are we subjects or Citizens?

Josep-Maria Terricabras Philosophy profesor at Universidad de Girona Catalunya, Spain

1. History is in front of us terrible crisis in whole continents, of the success of Cicero defi ned history as the teacher of life. irrational violence, of political, religious, and mili- Indeed, the study of history is a great source of tary fundamentalism, it is no wonder that the idea knowledge. In fact, knowing history –at least one’s of a humanity progressing in a constant and un- own- is essential to any informed, refl ective, and stoppable manner is not at its most popular. Maybe edcuated citizen. Yet we can approach history in that’s why the other view –the one parting from the different ways: depending on how we do it, it can myth. of an original paradise- still has followers and either enlighten us or it can blind us. Here I would has become for many a spiritual haven and a reserve like to warn against two ways of interpreting history of hope. As if, inasmuch as we can’t trust the future, that are fairly well-acclaimed, but mistaken. at least we could have a splendid past to which to a) Some interpret history as if a constant deca- turn to. dence had been produced in it. They think the most I am personally willing to keep distrusting those exalted forms of life in common already existed in who announce the future as an era of indisputable the past, and that the whole history of humanity has and global progress. Nevertheless, our mistrust in been from the start nothing but the story of a fall, looking towards the future should not make us ex- of decadence. This idyllic view could be called the cessively optimistic when we look back. The very paradisiac view of human origin, as if humans were fact of placing hope on a remote past does not speak ousted from paradise and can never go back to it well about the positions of the people who do so. without the intervention of a Messiah. Because if one has to resort often to looking at the b) The second view is contrary to the fi rst. It is photo albums to relive past glories, maybe it is be- espoused by those who think that our origins are cause the present and the future- what should most diffi cult, primitive, vast, and that humanity is head- concern and move us-hold no charm. Additionaly, ed, in a slow and complex way, but also constant the problem with the retrospective view is made and inevitable, towards a goal that is every day more worse when we realize that the imagined past is approachable. If the fi rst is a pessimistic view of a neither recoverable nor real, because it never existed paradise that entered in crisis and decadence, this as imagined, because the idyllic past is merely an second one is the optimistic one of a humanity on idealized past, or, if you will, a mirage. its way to its very own El Dorado, each day coming I want to go against a false idea of a past pre- nearer. sented so perfect that it would serve as model for Both views seem naive to me, as well as some- the present and the future. And that is simply not what disrespectful to the real history of humans, true. The world has changed too much, the world which has always been a complex, hard to separate is changing too rapidly for us to be looking to the mixture of going forward and then backwards, or, if past looking for remedies to our present wrongs. you prefer, between progress and regress. It is true That is not what we should do. We should be able to that the progressive view of history is in a profound examine and analyze the present from a very critical crisis and that very few dare preach it unabashedly. viewpoint. Thus we will discover the grave injustices In a historic moment such as this one, of social and committed, and from there, we should join our ef- economic exploitation, of political uncertainty, of forts, abilities, and imaginations to fi nd solutions. 44 2. Everyone’s political responsibility aware that the solutions to our problems also depend Thus the importance that we all get involved. on us. We know that posible changes are not done We cannot leave public affairs in the hands of a few, alone, that they do not depend only on democratic of some groups, of some [political] parties. Politics elections, but on the work and involvement which is an indispensable task, a task that can be done lead to the elections and which continue after they with much dignity – and which some indeed carry are held, no matter the electoral outcome. What de- out that way-even if there are politicians who abuse fines a citizen is he/she who is always alert, always their position and the trust deposited in them. In vigilant and willing to act. any event, no one can walk away from their political responsibility. Electing representatives does not 3. Citizens’ organization excuse us from the political work we must do. Therefore, citizens’ organization should be pro- In fact, we are at a decisve historical moment in moted. The most efficient actions are never the iso- which we must decide whether we want to be sub- lated ones but those that answer to social, cultural, jects or citizens. This alternative is presented today economic, and political projects of a greater scope. in a very different way than in the past. A hundred Citizens must claim their active role so that the cur- years ago “subject” and “citizen” referred to two rent powers understand that: very different social categories, they reflected a very a) democracy cannot be reduced to electoral par- deep social inequality, and those who could strived ticipation – even if it is important- but must pervade to acquire the status of citizen: the subject was the every aspect of life and, economically weak and socially alienated who hoped b) electoral democracy need not necessarily to turn things around and improve living conditions, become – as they almost always want to make us welfare, and a more prominent social role. Today, think- a delegated, abdicated, substituted democ- there are still many alienated and mistreated poor racy, in other words, in a democracy kidnapped by people. But “subject” and “citizen” no longer refer a few, which makes the others into subjects- but to to two social categories, nor to those who live in should be instead a representative democracy that the country and those who live in the city, but two at all times withholds the principle that citizens are moral categories in many cases and countries. What always the subjects of any power. distinguishes the subject from the citizen are no lon- As long as the present democratic system is not ger the economic and social conditions in which they headed in that direction, citizenry will not be im- live or the place where they live, but their moral dis- mersed in the center of collective life, and we will position, their capacity for political reaction, their not be politically civilized peoples. In fact, we are willingness to take destiny into their own hands to not yet that. That would be an enormous revolution. do something worthwhile with it. Today many of the It is the revolution we have the right to expect. And, rich and powerful have a subject’s soul, and many of as I see it, it is the revolution we have the duty to the poor and alienated proceed with the courage and force, because our life should be political, partici- the spirit of the citizen. Because now the subject is patory, commited. There are many activities which the frustrated, resigned, obedient, and submissive could be done in that direction, from the family, the one, even if he can live fairly well. The citizen, on schools, the enterprises, the youth and adult groups, the other hand, does not resign, but puts up the the media, the street, the churches, and teh political fight, participates in collective decisions, imagines parties. We should all renovate ourselves and we will and plans, associates with others and struggles – in only achieve it if we experience a new way of being big or small scenarios- to achieve a better environ- involved in collective life. So that there are no sub- ment, even if he doesn’t have much means of life. jects. Whether we live in the country or in the city, a What turns us into citizens today is our capacity for renovated democratic life depends on all of us, on us social and political commitment. That is what puts having the courage and the will to want to be citi- Solá por Sylvia Traducido un first line, what equates us. Because then we are zens. So that we finally become so. ❑ 45 Los muchos caminos de la Política Chico Whitaker São Paulo «La peor forma de hacer política es no hacer polí- Haremos más efi cazmente ese control si nos organi- tica». Así respondía en 1966 el cardenal Arns, de São zamos. Pero para eso tampoco necesitamos entrar en Paulo, a quien cuestionaba a la Iglesia por «entro- partidos. Es incluso mejor organizarse fuera de ellos, meterse» en un terreno que no sería para ella, ya que porque se puede ver las cosas más libremente, y con- -decían- «religión y política no se deben mezclar». trolar también a los partidos mismos, en los cuales El razonamiento de Arns era directo: en una socie- existen igualmente enormes distorsiones. Están tam- dad injusta, no participar en la política es dejar que bién aumentando las posibilidades de participar en las las cosas queden como están; en la práctica es tomar propias decisiones del gobierno -siempre sin necesidad partido por quien desea que la injusticia continúe. de entrar en partidos- como por ejemplo en los dife- Mi generación de jóvenes militantes cristianos, en rentes tipos de consejos de ciudadanos que van siendo los años 50, ya escuchaba al teólogo francés L.J. Le- creados. Necesitamos por tanto liberarnos de esa idea bret decir que la omisión ante la miseria y la opresión, de que sólo podemos participar en política dentro de es el pecado más grave, la ofensa más pesada que los partidos. podemos hacer al Dios-amor. Por eso mismo, crece hoy en el mundo otro actor Es cierto que entrar en la política asusta. El «mun- político, llamado «sociedad civil». Es el conjunto de do de la política» parece estar reservado a profesiona- organizaciones que luchan por derechos, o para presio- les de esa actividad. Aparte de eso, lo que más vemos nar a los gobernantes, o para hacer todo lo que puede hoy en ese «mundo» es interés personal, carrerismos, ser hecho, por el bien de la colectividad, sin esperar vanidad, corrupción. Aunque haya también mucha a los gobiernos. La «sociedad civil» viene ganando gente buena allí dentro, la impresión que nos queda cada vez más visibilidad, especialmente después de es que ningún político está de hecho preocupado con que comenzaran a extenderse por el planeta, a partir lo que debe hacerse para mejorar las cosas. Como si de 2001, los espacios de encuentro del Forum Social pensasen sólo en ellos mismos, o en hacer negocios Mundial, cuyos participantes afi rman que «otro mundo aprovechándose del poder que conquistaron. es posible». Pero necesitamos considerar que la política no es Uno de los buenos resultados de estos encuentros algo que tiene que ser tratado sólo por los políticos. ha sido el aumento de la articulación entre las organi- Durante mucho tiempo nos pasaron ideas falsas sobre zaciones de la sociedad civil, que pueden tener mucha eso. Por ejemplo, la de que para participar en la po- fuerza -para resistir al uso abusivo del poder, o para lítica es necesario entrar en un partido. Eso también hacer presión política, por ejemplo-. asusta a mucha gente, apartándolos de la política, Se puede por tanto hacer política –sin necesidad porque ni los partidos parecen salvarse de la lucha por de entrar en partidos- asociándose a los esfuerzos, el poder. campañas, iniciativas nacidas de la sociedad civil. Sabemos todos que votar es un derecho político Pero muchos no quieren saber de política porque básico en una democracia, un derecho que debe ser piensan que ensucia las manos: tomar el poder es una ejercido por todos los ciudadanos. Escoger alcaldes, expresión usada para decir que se tomó el gobierno, gobernadores, presidentes de República, parlamen- y de éste no siempre se sale con las manos limpias. tarios, es más que un derecho: es también un deber, Ésta es por otra parte otra idea de la que necesitamos porque necesitamos asumir colectivamente nuestros liberarnos. Todos tenemos algún tipo de poder. En destinos. Y para votar no necesitamos estar afi liados a los gobiernos en general y en el mundo económico el partidos. poder se concentra bastante. Pero también lo tenemos Por otra parte, no basta ejercer el derecho y el en casa, en la escuela, en la Iglesia: para reaccionar, deber de votar. Después, es preciso dar seguimiento, como podamos, pero también para mandar, cuando fi scalizar, incluso ayudar a quienes hemos elegido. controlamos algún recurso del que otros dependen 46 (dinero, bienes, conocimientos, capacidad de obrar...). saben que los tienen. Posiblemente constituyen, en El problema surge de la manera como usamos nuestro América Latina, la mayor parte de la población. Ejer- poder sobre los recursos que controlamos. cen el poder de que disponen sólo para sobrevivir. Es De hecho, el poder puede ser usado tanto para necesario hacerlos conscientes de sus derechos. dominar como para servir. Quien lo usa para dominar En segundo lugar están los ciudadanos pasivos. mantiene la dependencia de los que necesitan los Saben que tienen derechos, pero esperan pasivamente recursos que controla. Como el sacerdote que hace que que sean respetados, o que caiga del cielo todo aque- los fieles dependan de lo que él diga que está bien o llo a lo que tienen derecho. Su número es también muy está mal, o en su manera de actuar o en la compren- grande en nuestro Continente. El poder dominante los sión misma de la Biblia. O como los profesores que mantiene anestesiados mediante espectáculos e ilusio- solamente transmiten informaciones. O como los pa- nes. Necesitan despertar a la necesidad de luchar por dres que hacen que sus hijos continúen siempre infan- sus derechos, organizándose para salir del aislamiento. tiles, sin capacidad de discernimiento o de ganar la En tercer lugar están los ciudadanos activos: ya se propia vida. O como los gobiernos que mantienen a los dieron cuenta de todo eso y luchan por sus derechos pobres sometidos a la espera de su ayuda. Quien actúa en asociaciones de barrio, de padres y maestros, en así concentra cada vez más poder, pudiendo dominar organizaciones de consumidores. Luchan por la tierra, –incluso hasta explotar- a quien depende de él. por salarios y trabajos decentes, por vivienda, por Quien usa su poder para servir, hace todo lo con- alimentación suficiente, por calidad de vida, por no ser trario: ayuda a quien depende de él a volverse autó- discriminados por sus diferencias, por elegir parlamen- nomo, a ganarse la vida, a comprender y saber más tarios que hagan leyes que aseguren el respeto a esos cosas, a tomar decisiones, a hacerse adulto, a votar, a derechos. Infelizmente éstos no son tantos en nuestra protestar cuando se da alguna injusticia, a controlar a A.L. ¿Cuántos de nuestros trabajadores, por ejemplo, quien haya sido elegido en el barrio, en la ciudad, en están sindicalizados? Es preciso que se vuelvan cada el país. vez más numerosos y más fuertes. Pero el alumno podrá crecer más que el profesor, La cuarta categoría de ciudadanos está constituida el feligrés se hará más independiente, el hijo o hija por aquellos que luchan por sus derechos pero también conseguirán decidir solos como adultos, y el gobierno por los derechos de los otros. Podríamos llamarlos podrá verse frente a ciudadanos informados y exigen- ciudadanos activos y solidarios. Son los que procuran tes. Por eso muchos tienen miedo de ejercer el poder- participar más plenamente de la política. servicio. Creen que perderán su poder. Dentro de los partidos, luchan para que éstos no En realidad, el poder-servicio da lugar al surgi- sean controlados por aprovechados y corruptos, sino miento de otro poder, que es mucho mayor: el poder que sean coherentes con sus principios, sin alianzas conjunto ejercido corresponsablemente por todos, en espurias, presenten propuestas serias y no promesas la autonomía de cada uno. El poder-dominación se vanas en sus campañas electorales, y para que no aísla; sus pies son de barro, y un día, se desmorona. El intenten comprar votos de electores. Dentro y fuera de poder conjunto, al contrario, es sólido y permanente, partidos, esos ciudadanos se asocian a movilizaciones porque se asienta en el poder compartido de todos. por los derechos irrespetados, o para que se proteja Ése es el tipo de poder que propone el Evangelio. el medio ambiente, para que la actividad económica Si es ejercido así, como servicio, en los partidos, en no lleve a la acumulación de riquezas en las manos los gobiernos, en la política... no ensucia las manos. de unos pocos en vez de atender a las necesidades de Al contrario, las ilumina, abriendo caminos para la todos, para que los conflictos sean resueltos por el solución de nuestros problemas, juntando los esfuerzos diálogo y no por la guerra o por la opresión. y las capacidades de todos los ciudadanos. Los ciudadanos activos y solidarios entran en la Considerando los varios tipos de ciudadanos que política para luchar por un mundo mejor, al mismo existen en América Latina, todavía tenemos mucho que tiempo que procuran transformarse a sí mismos, inte- caminar rumbo al pleno ejercicio del poder-servicio. riormente, para ser capaces de ejercer su poder, allá Tenemos primero los medio-ciudadanos, o ciuda- donde estén, lo más posible, como un servicio. danos a medias. Tienen todos los derechos, pero no ❑ 47 January July M T W T F S S M T W T F S S 1 2 3 4 5 6 1 2 3 4 5 6 7 8 9 10 11 12 13 7 8 9 10 11 12 13 14 15 16 17 18 19 20 14 15 16 17 18 19 20 21 22 23 24 25 26 27 21 22 23 24 25 26 27 28 29 30 31 28 29 30 31

February August M T W T F S S M T W T F S S 1 2 3 1 2 3 4 5 6 7 8 9 10 4 5 6 7 8 9 10 11 12 13 14 15 16 17 11 12 13 14 15 16 17 18 19 20 21 22 23 24 18 19 20 21 22 23 24 25 26 27 28 29 25 26 27 28 29 30 31 March 2 September M T W T F S S M T W T F S S 1 2 1 2 3 4 5 6 7 3 4 5 6 7 8 9 8 9 10 11 12 13 14 10 11 12 13 14 15 16 15 16 17 18 19 20 21 17 18 19 20 21 22 23 22 23 24 25 26 27 28 24/31 25 26 27 28 29 30 0 29 30 April October M T W T F S S M T W T F S S 1 2 3 4 5 6 1 2 3 4 5 7 8 9 10 11 12 13 6 7 8 9 10 11 12 14 15 16 17 18 19 20 13 14 15 16 17 18 19 21 22 23 24 25 26 27 20 21 22 23 24 25 26 28 29 30 0 27 28 29 30 31

May November M T W T F S S M T W T F S S 1 2 3 4 1 2 5 6 7 8 9 10 11 3 4 5 6 7 8 9 12 13 14 15 16 17 18 10 11 12 13 14 15 16 19 20 21 22 23 24 25 8 17 18 19 20 21 22 23 26 27 28 29 30 31 24 25 26 27 28 29 30

June December M T W T F S S M T W T F S S 1 1 2 3 4 5 6 7 2 3 4 5 6 7 8 8 9 10 11 12 13 14 9 10 11 12 13 14 15 15 16 17 18 19 20 21 16 17 18 19 20 21 22 22 23 24 25 26 27 28 23/30 24 25 26 27 28 29 29 30 31

48 January'07 February March M T W T F S S M T W T F S S M T W T F S S 1 2 3 4 5 6 7 1 2 3 4 1 2 3 4 8 9 10 11 12 13 14 5 6 7 8 9 10 11 5 6 7 8 9 10 11 15 16 17 18 19 20 21 12 13 14 15 16 17 18 12 13 14 15 16 17 18 22 23 24 25 26 27 28 19 20 21 22 23 24 25 19 20 21 22 23 24 25 29 30 31 26 27 28 26 27 28 29 30 31 2 April May June M T W T F S S M T W T F S S M T W T F S S 1 1 2 3 4 5 6 1 2 3 2 3 4 5 6 7 8 7 8 9 10 11 12 13 4 5 6 7 8 9 10 9 10 11 12 13 14 15 14 15 16 17 18 19 20 11 12 13 14 15 16 17 16 17 18 19 20 21 22 21 22 23 24 25 26 27 18 19 20 21 22 23 24 23/30 24 25 26 27 28 29 28 29 30 31 25 26 27 28 29 30 0

July August September M T W T F S S M T W T F S S M T W T F S S 1 1 2 3 4 5 1 2 2 3 4 5 6 7 8 6 7 8 9 10 11 12 3 4 5 6 7 8 9 9 10 11 12 13 14 15 13 14 15 16 17 18 19 10 11 12 13 14 15 16 16 17 18 19 20 21 22 20 21 22 23 24 25 26 17 18 19 20 21 22 23 23/30 24/31 25 26 27 28 29 27 28 29 30 31 24 25 26 27 28 29 30 0

October November December'07 M T W T F S S M T W T F S S M T W T F S S 1 2 3 4 5 6 7 1 2 3 4 1 2 8 9 10 11 12 13 14 5 6 7 8 9 10 11 3 4 5 6 7 8 9 15 16 17 18 19 20 21 12 13 14 15 16 17 18 10 11 12 13 14 15 16 7 22 23 24 25 26 27 28 19 20 21 22 23 24 25 17 18 19 20 21 22 23 29 30 31 26 27 28 29 30 24/31 25 26 27 28 29 30 L a t i n A m e r i c a n '

January'2009 February March M T W T F S S M T W T F S S M T W T F S S 1 2 3 4 1 1 5 6 7 8 9 10 11 2 3 4 5 6 7 8 2 3 4 5 6 7 8 12 13 14 15 16 17 18 9 10 11 12 13 14 15 9 10 11 12 13 14 15 19 20 21 22 23 24 25 16 17 18 19 20 21 22 16 17 18 19 20 21 22 26 27 28 29 30 31 23 24 25 26 27 28 23/30 24/31 25 26 27 28 29 2 April May June M T W T F S S M T W T F S S M T W T F S S 1 2 3 4 5 1 2 3 1 2 3 4 5 6 7 6 7 8 9 10 11 12 4 5 6 7 8 9 10 8 9 10 11 12 13 14 13 14 15 16 17 18 19 11 12 13 14 15 16 17 15 16 17 18 19 20 21 20 21 22 23 24 25 26 18 19 20 21 22 23 24 22 23 24 25 26 27 28 0 27 28 29 30 25 26 27 28 29 30 31 29 30

July August September M T W T F S S M T W T F S S M T W T F S S 1 2 3 4 5 1 2 1 2 3 4 5 6 6 7 8 9 10 11 12 3 4 5 6 7 8 9 7 8 9 10 11 12 13 13 14 15 16 17 18 19 10 11 12 13 14 15 16 14 15 16 17 18 19 20 0 20 21 22 23 24 25 26 17 18 19 20 21 22 23 21 22 23 24 25 26 27 27 28 29 30 31 24/31 25 26 27 28 29 30 28 29 30

October November December'2009 M T W T F S S M T W T F S S M T W T F S S 1 2 3 4 1 1 2 3 4 5 6 5 6 7 8 9 10 11 2 3 4 5 6 7 8 7 8 9 10 11 12 13 9 12 13 14 15 16 17 18 9 10 11 12 13 14 15 14 15 16 17 18 19 20 19 20 21 22 23 24 25 16 17 18 19 20 21 22 21 22 23 24 25 26 27 26 27 28 29 30 31 23/30 24 25 26 27 28 29 28 29 30 31

49 2008 JanuaryJanuary February March

1 T 1 F 1 S 2 W 2 S 2 S 3 T 3 S 3 M 4 F 4 M 4 T 5 S 5 T 5 W

6 S 6 WAsh Wednesday 6 T 7 M 7 T 7 F 8 T 8 F 8 S 9 W 9 S 9 S 10 T 10 S 10 M 11 F 11 M 11 T 12 S 12 T 12 W 13 S 13 W 13 T 14 M 14 T 14 F 15 T 15 F 15 S 16 W 16 S 16 S 17 T 17 S 17 M 18 F 18 M 18 T 19 S 19 T 19 W 20 S 20 W 20 T 21 M 21 T 21 F 22 T 22 F 22 S 23 W 23 S 23 S Easter 24 T 24 S 24 M 25 F 25 M 25 T 26 S 26 T 26 W 27 S 27 W 27 T 28 M 28 T 28 F 29 T 29 F 29 S 30 W 30 S 31 T 31 M 50 2008 April May June

1 T 1 T 1 S 2 W 2 F 2 M 3 T 3 S 3 T 4 F 4 S 4 W 5 S 5 M 5 T 6 S 6 T 6 F 7 M 7 W 7 S 8 T 8 T 8 S 9 W 9 F 9 M 10 T 10 S 10 T 11 F 11 S Pentecost 11 W 12 S 12 M 12 T 13 S 13 T 13 F 14 M 14 W 14 S 15 T 15 T 15 S 16 W 16 F 16 M 17 T 17 S 17 T 18 F 18 S 18 W 19 S 19 M 19 T 20 S 20 T 20 F 21 M 21 W 21 S 22 T 22 T 22 S 23 W 23 F 23 M 24 T 24 S 24 T 25 F 25 S 25 W 26 S 26 M 26 T 27 S 27 T 27 F 28 M 28 W 28 S 29 T 29 T 29 S 30 W 30 F 30 M 31 S 51 2008 July August September

1 T 1 F 1 M 2 W 2 S 2 T 3 T 3 S 3 W 4 F 4 M 4 T 5 S 5 T 5 F 6 S 6 W 6 S 7 M 7 T 7 S 8 T 8 F 8 M 9 W 9 S 9 T 10 T 10 S 10 W 11 F 11 M 11 T 12 S 12 T 12 F 13 S 13 W 13 S 14 M 14 T 14 S 15 T 15 F 15 M 16 W 16 S 16 T 17 T 17 S 17 W 18 F 18 M 18 T 19 S 19 T 19 F 20 S 20 W 20 S 21 M 21 T 21 S 22 T 22 F 22 M 23 W 23 S 23 T 24 T 24 S 24 W 25 F 25 M 25 T 26 S 26 T 26 F 27 S 27 W 27 S 28 M 28 T 28 S 29 T 29 F 29 M 30 W 30 S 30 T 31 T 31 S 52 2008 October November December

1 W 1 S 1 M 2 T 2 S 2 T 3 F 3 M 3 W 4 S 4 T 4 T 5 S 5 W 5 F 6 M 6 T 6 S 7 T 7 F 7 S 8 W 8 S 8 M 9 T 9 S 9 T 10 F 10 M 1 W 11 S 11 T 11 T 12 S 12 W 12 F 13 M 13 T 13 S 14 T 14 F 14 S 15 W 15 S 15 M 16 T 16 S 16 T 17 F 17 M 17 W 18 S 18 T 18 T 19 S 19 W 19 F 20 M 20 T 20 S 21 T 21 F 21 S 22 W 22 S 22 M 23 T 23 S 23 T 24 F 24 M 24 W 25 S 25 T 25 T 26 S 26 W 26 F 27 M 27 T 27 S 28 T 28 F 28 S 29 W 29 S 29 M 30 T 30 S Advent, B 30 T 31 F 31 W 53 December’2007 M T W T F S D M T W T F S D 1 2 17 18 19 20 21 22 23 3 4 5 6 7 8 9 24 25 26 27 28 29 30 2008 10 11 12 13 14 15 16 31 Monday Tuesday Wednesday Thursday 1 2 3

7 8 9 10

14 15 16 17

21 22 23 24

28 29 30 31

54 M T W T F S D M T W T F S D February’2008 1 2 3 18 19 20 21 22 23 24 4 5 6 7 8 9 10 25 26 27 28 29 11 12 13 14 15 16 17 Friday Saturday Sunday JANUARY 4 5 6 1

2 3 4 5 6 7 11 12 13 8 9 10 11 12 13 18 19 20 14 15 16 17 18 19 25 26 27 20 21 22 23 24 25 26 27 28 29 30 31 55 Monday Tuesday Wednesday 31 11 Num 6, 22-27 / Gál 4, 4-7 22 1 Jn 2,22-28 / Sl 97 AÑO 2008: Sl 66 / Lc 2, 16-21 Basilio Magno Jn 1, 19-28 Año 6721 del período Juliano. 1508: Comienza la colonización de Puerto Rico: Gregorio Nacianceno 500 años. J.K. Wilhelm Loehe Año 5769 de la era de los judíos. 1804: Independencia de Haití. Fiesta nacional. 1904: Desembarco de marines en Rep. Dominicana Año 1429/1420 de la Hégira. 1959: Triunfo de la revolución cubana. «para proteger intereses estadouniden ses». Ano amazig 2957. 1977: Mauricio López, rector de la Universidad de 1979: Francisco Jentel, defensor de indios y cam pe- Mendoza, Argentina, miembro del Consejo sinos, víctima de la Seguridad Nacional, Brasil. Mundial de Iglesias, desaparecido. 1981: José Manuel de Souza «Zé Piau», labrador, 1990: Maureen Courtney y Teresa Rosales, religiosas víc tima de los «grileiros» de Pará, Brasil. asesinadas por la Contra en Nicaragua. 1994: Daniel Rollano, militante de la vida, evocador

January 1994: Levantamiento campesino indígena zapatista. constante de la memoria de los mártires de su 2003: Lula toma el poder presidencial en Brasil. pueblo argentino. Jornada mundial por la Paz

56 Thursday Friday Saturday 33 1 Jn 2,29 - 3,6 / Sl 97 44 1Jn 3,7-10 / Sl 97 55 1 Jn 3,11-21 / Sl 99 Genoveva Jn 1, 29-34 Rigoberto Jn 1,35-42 Telesforo y Emiliana Jn 1,43-51

1511: «Grito de Coayuco», rebelión de los taínos encabe- 1975: José Patricio León «Pato», animador de la JEC Kaj Munk January zada por Agüeybaná el Bravo, Puerto Rico. y militante político, desaparecido en Chile. 1534: Guarocuya «Enriquillo», cacique cristiano de 1981: Diego Quic, indígena, catequista, líder popular, 2005: La Corte Suprema autoriza procesamiento de La Española (Rep. Dominicana), primero en desaparecido, Guatemala. Pinochet por la Operación Cóndor. rebelarse en defensa de sus hermanos. 1994: Antulio Parrilla Bonilla, obispo, luchador inde- 1785: La Reina María I manda suprimir toda industria pendentista y de la causa de los perseguidos, brasileña excepto la de ropa para esclavos. «Las Casas» del siglo XX en Puerto Rico. 2007: Fallece Axel Mencos, héroe de la resistencia y la pastoral comprometida, Guatemala.

Epifanía Is 60,1-6 / Sl 71 66 Ef 3,2-6 / Mt 2,1-12 Melchor, Gaspar, Baltasar 1848: Los guaraníes son declarados ciudadanos paraguayos por decreto de Carlos A. López. 1915: Reforma agraria en México, fruto de la revolución, primer reparto de latifundios en A.L. 1927: Tropas de EEUU ocupan Nicaragua para combatir a Sandino. Sólo saldrán en 1933. 1982: Victoria de la Roca, religiosa guatemalteca, mártir de los pobres, desaparecida. 1986: Julio González, obispo de El Puno, Perú, muerto en un accidente sospechoso. 1992: Augusto María y Augusto Conte, militantes, már- 57 tires de la solidaridad y DDHH en Argentina. Monday Tuesday Wednesday 77 1 Jn 3,22-4,6 / Sl 2 88 1 Jn 4,7-10 / Sl 71 99 1Jn 4,11-18 / Sl 71 Raimundo de Peñafort Mt 4,12-17.23-25 Severino Mc 6,34-35 Eulogio, Julián, Basilia Mc 6,45-52 1835: Victoria de Cabanagem. Los rebeldes toman 1454: El papa Nicolás autoriza al rey de Portugal a 1662: Lisboa ordena la extinción de los indios Janduim Belém y asumen el gobierno de la provincia. esclavizar a cualquier nación del mundo africano, en Brasil (Estados CE, RN y PB) 1981: Sebastião Mearim, líder rural en Pará, Brasil, siempre que se administre el bautismo. 1858: Primera huelga conocida de Brasil, de los asesinado por «grileiros». 1642: Muere Galileo Galilei, condenado por la Inquisi- tipógrafos, pioneros de la lucha obrera allí. 1983: Felipe y Mary Barreda, cristianos revolucionarios ción. El Vaticano lo «rehabilitará» tres siglos y 1959: Nace Rigoberta Menchú en Chimel, Departa- asesinados en Nicaragua. 25 años. medio después. mento del Quiché, Guatemala. 1999: Bartolomé Carrasco, obispo de Oaxaca, México, 1850: Es ahorcado Juan, líder en la Revolución del destacado en la opción por los pobres. Quei mado, Espírito Santo, Brasil. 1912: Fundación del Congreso Nacional Africano.

January 1982: Domingo Cahuec Sic, indígena achí delegado de la Palabra, en Rabinal, Verapaz, Guatemala. Nueva: 06h37m en Capricornio

58 Thursday Friday Saturday 1010 1Jn 4,19 / Sl 71 1111 1Jn 5,5-13 / Sl 147 1212 1Jn 5,14-21 / Sl 149 Aldo Lc 4,14-22a Higinio, Martín de León Lc 5,12-16 Benito, Tatiana Jn 3,22-30

1911: Huelga de 5 meses de los zapateros de São 1839: Nace Eugenio María de Hostos, luchador por 1694: 6500 hombres comienzan el asedio a Palmares, January Paulo por la jornada de 8 horas. la independencia de Puerto Rico. que resistirá hasta el 6 de febrero. 1920: Se crea la Liga de las Naciones, tras las masacres 1948: La Corte Suprema de EEUU proclama la igualdad de la Primera Guerra Mundial. de blancos y negros en la escuela. 60 años. 1978: Pedro Joaquín Chamorro, periodista, luchador por las libertades, contra la dictadura somocista. 30 años. 1982: Dora Azmitía «Menchy», 23 años, maestra, mártir de la juventud estudiantil católica, Guatemala. 1985: Ernesto Fernández Espino, pastor luterano, mártir de los refugiados salvadoreños. Año nuevo islámico: 1429

Bautismo del Señor Is 42,1-4.6-7 / Sl 28 1313 Hch 10,34-38 / Mt 3,13-17 Hilario, Jorge Fox 1825: Es fusilado Frei Caneca, revolucionario republica- no, héroe de la Confederación de Ecuador. 1879: Roca inicia la campaña del Desierto en la Patagonia argentina. 2001: Terremoto de 7'9 Richter en El Salvador, con 1200 muertos, 4200 desaparecidos y más de 500.000 damniﬁcados. Idd Inneyer, año nuevo amazig: 2957

59 Monday Tuesday Wednesday 1414 1 Sm 1,1-8 / Sl 115 1515 1Sm 1,9-20 / Int. 1Sm 2 1616 1Sm 3,1-20 / Sl 39 Fulgencio Mc 1,14-20 Eﬁ sio Mc 1,21-28 Marcelo Mc 1,29-39 1988: Miguel Angel Pavón, director de la Comisión 1929: Nace Luther King en Atlanta, Georgia, EEUU. 1992: Firma de los Acuerdos de Paz de El Salvador. de Derechos Humanos, y Moisés Landaverde, 1970: Leonel Rugama, en la lucha revolucionaria contra 2004: Comienza en Mumbay el 4º Foro Social Mundial. Honduras. 20 años. la dictadura de Somoza. Nicarágua. Día internacional contra la esclavitud infantil 1997: Marcha de 700.000 surcoreanos en las huel- 1976: El gobierno de Bahia (Brasil) suprime los En memoria del niño Iqbal Mashib, antiguo gas contra la ﬂ exibilización de los derechos registros policiales para los Candomblés. esclavo,que unido al Frente de Liberación del sociales. 1981: Estela Pajuelo Grimani, campesina, 55 años, Trabajo de Pakistán, consiguió cerrar varias fábricas 11 hijos, mártir de la solidaridad, Perú. de niños esclavos. (www.solidaridad.net) 1982: La ley constitucional de Canadá incluye los derechos de los indios. 1990: Se libera la cotización del real brasileño y se January desploma. Creciente: 14h46m en Aries

60 Thursday Friday Saturday 1717 1Sm 4,1-11 / Sl 43 1818 1Sm 8,4-22a / Sl 88 1919 1Sm 9,19 / Sl 20 Antonio Abad Mc 1,40-45 Beatriz, Prisca Mc 2,1-12 Mario, Marta Mc 2,13-17 1961: Es asesinado en el Congo Lumumba, héroe de La confesión de Pedro Enrique de Upsala January la independencia de África. 1535: Fundación de la Ciudad de los Reyes (Lima). 1897: Batalla de Tabuleirinho: los sertanejos contienen 1981: Silvia Maribel Arriola, enfermera, primera religiosa 1867: Nace en Metapa, Nicaragua, Rubén Darío. al ejército a 3 km de Canudos, Brasil. mártir en la revolución salvadoreña. 1978: Germán Cortés, militante cristiano y político, mártir 1981: Ana María Castillo, militante cristiana, mártir de de la causa de la justicia en Chile. 30 años. la justicia en El Salvador. 1981: José Eduardo, líder sindical de Acre, Brasil, 1988: Jaime Restrepo López, sacerdote, mártir de la asesinado por encargo. causa de los pobres, Colombia. 20 años. 1982: Sergio Bertén, religioso belga, y compañeros, 1991: Comienza la guerra del Golfo Pérsico. mártires de la solidaridad, Guatemala. 1994: Terremoto en Los Angeles. 1996: Fallece en Uruguay Juan Luis Segundo, teólogo de la liberación.

Domingo 2º ordinario Is 49,3.5-6 / Sl 39 2020 1Cor 1,1-3 / Jn 1,29-34 Fabián y Sebastián 1973: Amílcar Cabral, anticolonialista de Guinea Bissau, muerto por la policía portuguesa 1979: Octavio Ortiz, sacerdote, y cuatro estudiantes y catequistas, mártires en El Salvador. 1982: Carlos Morales, dominico, mártir entre los campesinos indígenas en Guatemala.

61 Monday Tuesday Wednesday 2121 1Sm 15,16-23 / Sl 49 2222 1Sm 16,1-3 / Sl 88 2323 1Sm 17,32-51 / Sl 143 Inés Mc 2,18-22 Vicente Mc 2,23-28 Ildefonso Mc3,1-6 Día del Sacriﬁ cio en el Islam (Eid-al-Adha). 1565: «Tata» Vasco de Quiroga, obispo de Michoacán, 1914: Revuelta de Juazeiro, Brasil. Victoria de los 1972: Gerardo Valencia Cano, obispo de Buenaven- precursor de las reducciones indígenas. sertanejos, comandados por el P. Cícero. tura (Colombia), profeta y mártir de la 1982: Masacre de campesinos en Pueblo Nuevo, 1958: Caída del último dictador de Venezuela, General liberación. Colombia. Marcos Pérez Jiménez. 1974: Mártires campesinos de Valle Alto, Bolivia. 2006: Evo Morales, indígena aymara, asume la 1983: Segundo Francisco Guamán, quechua, mártir 1980: María Ercilia y Ana Coralia Martínez, estudian- Presidencia de Bolivia. de la lucha por la tierra en Ecuador. tes, socorristas de la Cruz Roja y catequistas, Llena: 09h35m en Leo mártires de El Salvador. 1984: Se funda en Cascavel (PR, Brasil) el MST,

January Mo vimiento de los Trabajadores sin Tierra. 2000: Levantamiento indígena y popular en Ecuador.

62 Thursday Friday Saturday 2424 1Sm 18,6-9 / Sl 55 2525 Hch 22,3-16 / Sal 116 2626 2Tim 1,1-8 / Sal 95 Francisco de Sales Mc 3,7-12 Conversión de san Pablo Mc 16,15-18 Timoteo, Tito y Silas Lc 10,1-9

1835: Los negros malês organizan en Salvador la Jornada por la Unidad de los cristianos 1500: Vicente Pinzón desembarca en el Nordeste January mayor revolución urbana de Brasil. 1524: Parten de España los «doce apóstoles de brasileño, antes que Pedro Alvares Cabral. 1977: Primer Congreso Indígena de Centroamérica. México», franciscanos. 1813: Nace Juan Pablo Duarte, héroe nacional, precur- 1554: Fundación de São Paulo. sor de la independencia dominicana. 1934: Nace la Universidad de São Paulo (estatal). 1914: José Gabriel, «Cura Brochero», sacerdote profe- 1984: 300.000 personas en la campaña «Directas ta entre los campesinos de Argentina. ya», Brasil. 2001: Terremoto en India con 50.000 víctimas.

Domingo 3º ordinario Is 8,23b-9,3 / Sl26 2727 1Cor 1,10-13.17 / Mt 4,12-23 Ángela de Mérici Lidia 1554: Pablo de Torres, obispo de Panamá, primer exiliado de A.L. por defender al indio. 1977: Miguel Angel Nicolau, sacerdote salesiano, mártir de la solidaridad y de la entrega a la juventud argentina, desaparecido.

63 Monday Tuesday Wednesday 2828 2Sm 5,1-10 / Sl 88 2929 2Sm 6,12b-15.17-19 / Sl 23 3030 2Sm 7,4-17 / Sl 88 Tomás de Aquino Mc 3,22-30 Valero Mc 3,31-35 Martina Mc 4,1-20 1853: Nace José Martí en La Habana. 1895: José Martí comienza la guerra por la indepen- 1629: Antônio Raposo, bandeirante, destruye las 1979: Inauguración de la Conferencia de Puebla. dencia de Cuba. misiones guaraníes de Guaíra PR, Basil y 1985: Primer congreso nacional del MST. esclaviza a 4.000 indígenas. 1999: El dólar llega a 2'15 reales: momento álgido de 1948: Muere asesinado Mahatma Gandhi. 60 años. la caída de la moneda brasileña. Día de la No-Violencia y la paz 2001: Pinochet es procesado como autor de los críme nes de la "caravana de la Muerte". Menguante: 00h03m en Escorpión January

64 Thursday Friday Saturday 3131 2Sm 7,18-19.24-29 / Sl 131 11 2Sm 11,1-10.13-17 / Sl 50 22 Mal 3,1-4 / Sal 23 Juan Bosco Mc 4,21-25 Cecilio, Viridiana Mc 4,26-34 Presentación del Señor Hb 2,14-18 / Lc 2, 22-40 1865: La enmienda 13ª de la Constitución declara 1870: Jonathan Jasper Wright es elegido a la Corte 1976: José Tedeschi, sacerdote obrero, mártir de los abolida la esclavitud en EEUU. Suprema, primer negro que alcanza un puesto «villeros» en Argentina. Secuestrado y muerto. 1980: Masacre de 40 quichés en la Embajada de tan alto en la judicatura de EEUU. 1989: Es derrocado Alfredo Stroessner, dictador de España en Guatemala: María Ramírez, Gaspar 1932: Es fusilado en San Salvador, Agustín Farabundo Paraguay mediante un golpe militar incruento. Viví y Vicente Menchú y compañeros. Martí, junto con Alonso Luna y Mario Zapata, en 1991: Expedito Ribeiro de Souza, presidente del vísperas de una gran insurrección campesina. Sindicato de Trabajadores Rurales, en Rio Maria, February 1977: Daniel Esquivel, obrero paraguayo, mártir, del Pará, Brasil, asesinado. Equipo de Pastoral de inmigrantes, Argentina.

Domingo 4º ordinario Sf 2,3;3,12-13 / Sl 145 33 1Cor 1,26-31 / Mt 5,1-12a Blas y Oscar Ansgar de Hamburgo 1795: Nace Antonio José de Sucre. 1929: Nace Camilo Torres.

65 Feminine Politics, Feminist Politics or Simply Politics? Ivone Gebara Camaragibe, Brazil I feel ill at ease with the affi rmation that is made as simple beings associated with the upkeep of day- today, even by some feminists, about our low levels to-day life, and have thus left us without our own of participation in what is commonly understood as spaces to think and develop theories. This belief is politics. Indeed, we can say that there is general fa- so pervasive that we feminists have ended up scorn- tigue and unrest among us women when it comes to ing the micro-politics of everyday life despite the fact participating in electoral campaigns and running for that these politics have helped and continue to help public offi ce in the legislative, executive, and judicial us survive in this open battle with our own selves and branches. We have the impression of being stuck in with our own world. Often, the power of masculine- useless discussions, bureaucracies, games of interest, dominated revolutionary ideas has ended up convinc- abstractions, negotiations, and intrigues. None of this ing us that actions taken to denounce concrete, con- is a novelty in politics; what is new in politics is that textualized, and localized injustices and inequalities we women are beginning to publicly express what we are not truly revolutionary, unlike efforts to modify feel in different ways. Isn’t this type of expression structures. For example, helping women understand political as well? How can we understand what is hap- the right to equal citizenship, to a healthy sexual life, pening with us? or to food free of toxins are not considered politics be- What is commonly understood by the word “poli- cause, according to male revolutionaries, they do not tics” seems to be limited to certain spaces and activi- affect the structures. In the same manner, denouncing ties that touch upon a broad level of more or less the growing number of femicides, domestic violence, impersonal relationships. If we look at the spaces of the sexual traffi cking of young women, and the cor- political, economic, and social decision-making from a ruption of young people by the media would also be global perspective, the obvious fact is that these spac- far from affecting the structures. Women’s movements es are occupied, for the most part, by men. It is the against US’s war and occupation in Iraq and other men that organize the economy, the armies, the wars, countries, against arms production, against political the production of arms, the military interventions, the disappearances, against the abuse of prisoners, and conquest of lands, the subjugation of peoples, the against religious repression of the female body are leadership in confl icts and occupations, the political considered to be peripheral to structural change. But and religious crusades, the political parties, the domi- what exactly are the “structures?” It seems we are nation of economic investment markets, etc. face to face with an almost magical and “all power- Even within revolutionary movements, no substan- ful” word, an absolute and infl exible concept, a word tial changes can be seen in this regard. We, “leftist” that judges our actions, a “sacred” word of masculine women, were taught to forgive the stonings/beatings power before which we bow down without even know- that occurred along the way. We even went as far as ing why. Are we all—including us women—dependent to consider them necessary for a much purer and just on one sole interpretive catechism of human relation- cause. We accepted armed violence, the power strug- ships, a catechism that, despite some recognized gles, the deaths of innocents, and the contempt and value, has converted a complex reality into a sectarian humiliation of women as part of the struggle. But, why? and reductionist interpretation? It is hard to answer this question, but I suspect • Beyond this refl ection on “structures,” the rise that the fact that these organizations had a more of women in powerful political and economic positions masculine than feminine public history has made us has been analyzed frequently as a sign of progress by women believe that—even today—the masculine ap- feminine politics and as a positive sign for the femi- proach is more effective in confronting the historical nist struggle. However, if this observation has some challenges presented by politics and human survival. truth to it, it is also necessary to problematize it so Moreover, it has made us believe that men know the as not to fall into simplistic analysis. In the face of roads of History better than us women, who are seen the diffi culties that we have encountered when intro- 66 ducing alternative politics in a world dominated by it theoretically. cultural and economic globalization, such an analysis • My questions are aimed at the viability of our is more and more necessary. The more popular current values and the way in which we can live them out on alternatives in Latin America, considered “leftist,” a day-to-day basis... have shown their retrograde façade and dependency on As women, we continue to maintain political con- the same imperialist system. ceptions that put their stake in masculine ideals of • Both men and women are in danger of replicat- perfect societies, of a new earth and heaven, of coming a separation between masculine and feminine plete purity, of radical transparency, and of a kingdom politics similar to that between the right and the left. of justice. It is as if we believed, without publicly Through the media, above all, this new political dual- recognizing it, by way of analogy, in an absolute ism has begun to accentuate old preconceived notions God—with unquestionable masculine characteristics— and to make difficult the development of common who would be the only one capable of restoring human shared responsibilities. relationships in our History. He would know before- • The access to political power by some women hand what our History should be like and what needed in Latin America should not create the expectations to be done so that it could be made into a Paradise, that, just because they are women, they will introduce a land where “milk and honey” flow. Would this be a different models of exercising political power, even if God disguised as a revolutionary, an accomplice of the they are able to acquire more equality and equilibrium left, one who would egg you on to an arduous struggle in representation. This attitude seems naïve and dan- without giving you the right to taste the immediate gerous to me because, once again, the responsibility and provisional delicacies of our existence? Would this of creating a different, more just and equal political absolutist being be the pre-established law that is al- power falls upon women. We fully know that this task, ways quick to judge our actions and to give us refuge, which should change and be continuously renovated but only on condition of remaining loyal to its plans? within each culture, context, and historical moment, is Has the criticism of religion from the left become an the shared responsibility of both men and women. unconfessed dogmatic religion itself? Lately, I have been wondering whether we men Despite our dissatisfaction with what we do, we and women—especially middle-class intellectuals— continue to directly or indirectly support analyses and aren’t more responsible than we think for the mainte- actions that lead to murders and deaths, to discrimi- nance of unjust politics, the politics of exploitation nation, to penalization, to abuse, to the construction of some groups over others and of some groups over of hierarchies, and to imprisonment in the name of hu- ecosystems, etc. man ideals or in the name of struggles waged against This is due to the fact that, without meaning to, unjust “structures” that sustain the domination of deep down inside us, during our day-to-day lives, capitalism and all its variations. The question is: why we end up betting on politics that guarantee the do we continue to construct impossible ideals for our economic stability of our sons and daughters. This current human reality and why do we continue to sac- happens through the maintenance of a private and rifice ourselves for them even when we recognize the public education which allows our children to climb difficulty of living them? up socially recognized positions within the current • I believe it is time that we women rouse our- system. These are the politics which we all obey: poor selves from our lethargy, from our low self-esteem, men and women, men and women of the middle class, from our acritical political convictions, and from our those who think they have a political conscience, and idolatry! I believe it is time to remember anew our those who seem to only be preoccupied with the im- common mortal condition and to understand that it is mediate well-being of their family. A more dignified in her, from her, and for her that we live. future seems very uncertain. Because of this, we do Let’s remember Achilles’ tendon, Samson’s hair, the not risk the security of this unjust present. We do not fragility of Adam, the thinness of Holophernes, God’s challenge this unjust present today, and we will not birth and ire, and the fear of Jesus! Everything is challenge it tomorrow. We practically adapt ourselves fragile, extremely fragile! Hong by Sheila Translated to that which exists, even as we continue to criticize ❑ 67 January M T W T F S D M T W T F S D 1 2 3 4 5 6 21 22 23 24 25 26 27 7 8 9 10 11 12 13 28 29 30 31 2008 14 15 16 17 18 19 20 Monday Tuesday Wednesday Thursday

4 5 6 7

11 12 13 14

18 19 20 21

25 26 27 28

68 M T W T F S D M T W T F S D March 1 2 17 18 19 20 21 22 23 3 4 5 6 7 8 9 24 25 26 27 28 29 30 10 11 12 13 14 15 16 31 Friday Saturday Sunday FEBRUARY 1 1 2 3 2 3 4 5 6 7 8 9 10 8 9 10 11 12 13 15 16 17 14 15 16 17 18 22 23 24 19 20 21 22 23 24 29 25 26 27 28 29

69 Monday Tuesday Wednesday 44 2Sm 15,13-14.30;16,5-13a 55 2Sm 18,9-10.14b.24-25.20-19,3 66 Miércoles de Ceniza Andrés Corsino Sl 3 / Mc 5,1-20 Águeda Sl 85 / Mc 5,21-43 Jl 2,12-18 / Sl 50 1794: Liberación de los esclavos en Haití. Primera 1977: La Guardia Somocista destruye la comunidad Pablo Miki 2Cor 5,20-6,2 / Mt 6,1-6.16-18 ley abolicionista en América Latina. contemplativa de Solentiname, comprometida 1694: Zumbí y los suyos, asediados en Palmares, ya 1927: La columna Prestes se refugia en Bolivia. con la revolución de Nicaragua. sin pólvora, huyen a la selva. 1979: Benjamín Didincué, líder indígena mártir por la 1988: Francisco Domingo Ramos, líder sindical en 1916: Muere Rubén Darío, nicaragüense, príncipe de defensa de la tierra en Colombia. Pancas, Brasil, asesinado por encargo de los las letras castellanas. 1979: Masacre de Cromotex, Lima (Perú). 6 obreros «fazendeiros». 20 años. 1992: Fallece Sergio Méndez Arceo, obispo de Cuer- muertos y decenas de heridos. navaca, México, Patriarca de la Solidaridad. 1981: Masacre de Chimaltenango (Guatemala). 68 1997: El Congreso ecuatoriano, con el 95% de los campesinos muertos. votos, destituye al presidente Abdalá Bucaram 1992: Intento de golpe de estado en Venezuela. en dos días de huelga nacional masiva. Eclipse de sol, visible en Australia y Antártida Nueva: 23 h44m en Acuario February

70 Thursday Friday Saturday 77 Dt 30,15-20 /sl 1 88 Is 58,1-9a / Sl 50 99 Is 58,9b-14 / Sl 85 Lc 9,22-25 Jerónimo Emiliani Mt 9,14-15 Miguel Febres Cordero Lc 5,27-32 Ricardo 1712: Rebelión de los esclavos en Nueva York. Comienzo del Año Chino (Yüan Tan). 1756: Masacre de Sepé Tiarajú y 1500 indios de la 1812: Gran represión contra los habitantes de los 1977: Agustín Goiburú, médico, Paraguay. República Guaraní, en Caiboaté, São Gabriel, RS, quilombos de Rosario, Brasil. 1985: Felipe Balam Tomás, religioso misionero, servidor Brasil, por el ejército de España y Portugal. de los pobres, mártir, Guatemala. February 1974: Independencia de Granada. Fiesta nacional. 1995: Diamantino García Acosta, cura jornalero andaluz 1986: Abandona Haití Jean Claude Duvalier, después identiﬁcado con los pobres, fundador del Sindicato de 29 años de dictadura familiar. de Obreros del Campo, «Entrepueblos» y la 1990: Raynal Sáenz, sacerdote, Perú. Asociación pro DDHH de Andalucía.

Domingo 1º de Cuaresma Gn 2,7-9;3,1-7 / Sl 50 1010 Rm 5,12-19 / Mt 4,1-11 Escolástica 1986: Alberto Königsknecht, obispo de Juli, Perú, muerto en accidente sospechoso, amenazado de muerte por su opción por los pobres.

71 Monday Tuesday Wednesday 1111 Lv 19,1-2.11-18 / Sl 18 1212 Is 55,10-11 / Sl 33 1313 Jon 3,1-10 / Sl 50 Lourdes Mt 25,31-46 Eulalia Mt 6,7-15 Benigno Lc 11,29-32 1990: Tras 27 años de cárcel es liberado Nelson 1541: Pedro de Valdivia funda Santiago de Chile. Año Nuevo Tibetano. Mandela, exponente máximo de la resistencia 1542: Orellana llega al Amazonas. 1976: Francisco Soares, sacerdote, mártir de la justicia negra internacional contra el Apartheid. 1545: Llegan los conquistadores a las minas de plata de entre los pobres de Argentina. 1998: Las comunidades Negras del Medio Atrato Potosí, donde morirán 8 millones de indios. 1982: Santiago Miller, hermano de La Salle nortea- (Colombia) consiguen un título colectivo de 1817: San Martín derroca a las fuerzas realistas en mericano, mártir de la educación liberadora en 695.000 Has de tierra. 10 años Chacabuco. la Iglesia indígena guatemalteca. Día mundial del enfermo 1818: Independencia de Chile. Creciente: 22h33m en Tauro. 1894: El ejército nicaragüense ocupa Blueﬁ elds y ane xiona el territorio de la Mosquitia. 1905: Nacimiento de Federica Montseny. 2005: Dorothy Stang, mártir de la ecología, asesinada por orden de los terratenientes, Anapú, Brasil. February

72 Thursday Friday Saturday 1414 Est 1,1.3-5.2-14 / Sl 137 1515 Ez 18,21-28 / Sl 129 1616 Dt 26,16-19 / Sl 118 Valentín, Cirilo y Metodio Mt 7,7-12 Claudio Mt 5,20-26 Juliana y Onésimo Mt 5,43-48 1992: Rick Julio Medrano, religioso, mártir de la Iglesia 1600: José de Acosta, misionero, historiador y defensor 1981: Albino Amarilla, líder campesino y catequista, perseguida de Guatemala. de la cultura indígena. Perú. muerto a manos del ejército, mártir del pueblo 1998: Manuel Pérez Martínez, sacerdote español 1966: Camilo Torres, sacerdote, mártir de las luchas paraguayo. muere en la guerrilla colombiana del ELN. de liberación del pueblo, Colombia. 1985: Alí Primera, poeta y cantor venezolano de la

1981: Juan Alonso Hernández, sacerdote mártir entre justicia para el pueblo latinoamericano. February Día de la amistad los campesinos de Guatemala. 1986: Mauricio Demierre, cooperante suizo, y 1991: Ariel Granada, misionero colombiano asesinado compa ñeras campesinas, asesinados por la por las guerrillas en Massangulu,Mozambique. contrarrevolución, Nicaragua. 1992: María Elena Moyano, dirigente popular mártir de la paz, en Villa El Salvador, Perú. 2003: «Primera manifestación social mundial»: 15 millo nes de personas en 600 ciudades, contra la guerra de EEUU contra Irak.

Domingo 2º de Curesma Gn 12,1-4a / Sl 32 1717 2Tm 1,8b-10 / Mt 17,1-9 Fundadores Servitas 1997: 1300 militantes del MST parten de São Paulo rumbo a Brasilia, por la reforma agraria. 1997: Muere Darcy Ribeiro, escritor militante, antropó- logo brasileño, senador.

73 Monday Tuesday Wednesday 1818 Dn 9,4b-10 / Sl 78 1919 Is 1,10.16-20 / Sl49 2020 Jr 18,18-20 / Sl 30 Simeón Lc 6,36-38 Alvaro y Conrado Mt 23,1-12 Eleuterio, Rasmus Jensen Mt 20,17-28 1519: Hernán Cortés parte de Cuba para la conquista 1590: Bernardino de Sahagún, misionero en México, 1524: Hoy, «el día 1-Ganel, fueron destruidos los de México. protector de la cultura de nuestros pueblos. quichés por los hombres de Castilla», testimonia 1546: Muere Martín Lutero en Alemania. 1990: Los estudiantes toman la Universidad del Estado el Memorial de Sololá. 1853: Félix Varela, luchador de la causa de la inde- de Tennesee, tradicionalmente afroa merica na, 1974: Domingo Laín, sacerdote mártir de las luchas pendendencia cubana. para exigir igual tratamiento económico. de liberación, Colombia. 1984: Edgar Fernando García, activista social, 1978: El decreto 1142 ordena en Colombia tener en captura do ilegalmente y desaparecido en cuenta la lengua y la cultura de los indios. Guatemala. Eclipse total de Luna, visible en Europa. Llena: 22 h30m en Virgo. February

74 Thursday Friday Saturday 2121 Jr 17,5-10 / Sl 1 2222 1Pe 5,1-4 / Sal 22 2323 Mq 7,14-15.18-20 / Sl 102 Pedro Damián Lc 16,19-31 Cátedra de Pedro Mt 16,13-19 Bartolomé, Policarpo, Lc 15,1-3.11-32 1934: Augusto C. Sandino, líder popular nicaragüense, 1910: Intervención de los marines en Nicaragua. Ziegenbalg asesinado a traición por Somoza. 1979: Independencia de Santa Lucía, Caribe. 1936: Elías Beauchamp e Hiram Rosado del Partido 1965: Es asesinado Malcom X, líder liberacionista 1990: Campesinos mártires de Iquicha, Perú. Nacionalista de Puerto Rico ajustician al coronel afroamericano, en EEUU. Riggs, por la muerte de cuatro nacionalistas. 1985: Campesinos cruciﬁ cados en Xeatzan, en medio 1970: Independencia de Guyana.

de la pasión del pueblo guatemalteco. February

Domingo 3º de Cuaresma Ex 17,3-7 / Sl 94 2424 Rm 5,1-2.5-8 / Jn 4,5-42 Matías Apóstol, Sergio. 1821: Plan de Iguala. Proclamación de la Independencia de México. 1920: Nancy Astor, primera mujer elegida parlamentaria, hace su primer discurso en Londres.

75 Monday Tuesday Wednesday 2525 2Re 5,1-15a / Sl 41 2626 Dn 3,25.34-43 / Sl 24 2727 Dt 4,1.5-9 / Sl 147 Justo y Valero, Lc 4,24-30 Paula Montal, Alejandro Mt 18,21-35 Gabriel de la Dolorosa Mt 5,17-19 Isabel Fedde 1550: Antonio de Valdivieso, obispo de Nicaragua, 1844: República Dominicana se independiza de Haití. Día Nacional de la Dignidad de las víctimas del conﬂ icto mártir en la defensa del indígena. Fiesta nacional. armado, Guatemala. 1885: Las potencias europeas se reparten entre ellas el 1989: El «caracazo»: 400 muertos y 2000 heridos. 1778: Nace José de San Martín. 230 años. continente africano, en el acuerdo de Berlín. 1998: Jesús Mª Valle Jaramillo, 4º presidente asesina do 1980: Golpe militar en Suriname. 1965: Jimmie Lee Jackson, activista negro de los dere- de la Comisión de DDHH, Antioquia, Colombia. 1982: Tucapel Jiménez, 60 años, mártir de las luchas chos civiles, muere golpeado por la policía. 10 años. de los sindicalistas chilenos. 1992: Muere José Alberto Llaguno, obispo, apóstol 2005: 40 de los 57 países miembros del Convenio 1985: Guillermo Céspedes, militante y revolucionario, inculturado de los indios Tarahumara, México. Mundial contra el tabaquismo comienzan a quedar mártir de la lucha del pueblo colombiano. jurídicamente vinculados. 1989: Caincoñen, indio toba, asesinado por defender su tierra, en Formosa, Argentina. 1990: Derrota electoral del FSLN en Nicaragua. February

76 Thursday Friday Saturday 2828 Jr 7,23-28 / Sl 94 2929 Os 14,2-10 / Sl 80 11 Os 6,1-6 / Sal 50 Román Lc 11,14-23 Mc 12,28b-34 Rosendo, Albino Lc 18,9-14 1924: Los marines ocupan Tegucigalpa. 2004: El 29 de febrero sale Aristide de Haití ante el Jorge Herbert 1985:Guillermo Céspedes Siabato, laico comprometido avance de la resistencia militar alzada. 1739: Se ﬁrma en Jamaica un tratado de paz de 15 en Cristianos por el Socialismo y las CEBs, obrero, puntos entre cimarrones y blancos. maestro, poeta. Asesinado por el ejército. 1954: Lolita Lebrón, Irving Flores, Andrés Figueroa y 1989: Teresita Ramírez, de la Compañía de María, Rafael Cancel atacan el Congreso de EEUU para asesinada en Cristales, Colombia. llamar la atención sobre Puerto Rico colonial. 1989: Miguel Angel Benítez, sacerdote, Colombia. 1959: Nacimiento de la CLAR, Confederación Latinoa- Menguante: 21 h18m en Sagitario. mericana de Religiosos. March

Domingo 4º de Cuaresma 1Sm 16,1b.6-7.10-13a / Sl 22 22 Ef 5,8-14 / Jn 9,1-41 Simplicio Juan y Carlos Wesley 1791: Muere John Wesley en Inglaterra. 1897: Tercer ataque contra Canudos, Brasil. 1963: Goulart promulga el Estatuto de los Trabajadores, un avance en el momento, Brasil.

77 POLiTICs and CULTURes Paulo Suess São Paulo, Brazil The topic “Politics and Cultures” includes two gion, social organization through laws, the workplace, questions: fi rst, what is the role of politics in different entertainment, and institutions. Various cultures can cultures and, second, what is the role of politics in exist within the modern State and frequently various relation to the whole question of cultures? religions and ideologies co-exist within a modern cul- Culture includes experiences and practices that ture. Politics as a subsystem continues to be a cultural embrace imagination and symbol, material and the activity within a specifi c culture. As a meta-culture, it spiritual, intellectual and organizational dimensions. is capable of constructing a common denominator that Constantly new cultural learning and invention allow mediates the tensions between different cultures. us to live in different environments: in tropical heat Ambivalence and Eroticism in Politics and northern cold, in deserts and jungles. Cultures are In this multiple complexity of the modern world, historical and social constructions that are inherited the politics of a constitutional State tries to exercise and transmitted. They are part of the human condi- the role of coordinating, ordering, and unifying the tion. In the course of evolution, we as human beings co-existence of everyone around life’s common tasks have become cultural beings without ceasing to be so as to provide a maximum of freedom and equality. part of nature. All of us live our humanity culturally In opposition to the biological and cultural charac- and biologically. teristics of aggressiveness and inequality in the hu- Culture and Nature man species, intercultural freedom and equality are Culture is like an artist: creative and destructive at the achievements of the art of politics and are always the same time. The artist called “culture” is mounted being threatened by regression to barbarity or what on the strong, obstinate, and yet wise donkey that Freud called the “death instinct.” In Christianity, the is “nature.” Using sugar and the whip, the artist at- death instinct is described in a general way through tempts to speed up the trot of the donkey or to turn the empirical and ontological realism of the doctrine it from its routine path. The donkey seems vindictive of “original sin” in contrast to an idealism that pro- and, at the same time, wise and mysterious. It always pounds the natural goodness of the human species or tries to turn back to the proven paths or to make the of nature. The human panorama is made up not only artist pay a high price for his or her whims. of fl owers but also of thorns. Politics does not have In every period of history, the artist manages to the task of eliminating human ambivalence. The price unveil some of the mysteries of this donkey called na- for its elimination would be very high and has con- ture and to live in harmony with it. Human happiness crete names: terror, Manichaeism, and inquisition. As is not however based only on a passing harmony with a cultural activity, politics tries to control or soften nature. Beyond the ecological condition, human hap- the ambivalence of which it is a part. For that reason, piness always has its social and psychic requirements. politics needs structures of self-control and mecha- Politics is in its service. nisms of external control, as do all the other cultural Indigenous Cultures and Modernity subsystems. Only under these conditions can it fulfi ll In indigenous cultures, politics, social relation- its task to unite and coordinate humanity around its ships, economics, and religion make up the whole of common objective to construct life for all. According a unifi ed system. Any specifi c group of Guaraní has a to Freud, the instinct that attempts to strengthen and Guaraní economy and practices a Guaraní religion and unite persons against the death instinct (Thanatos) family life. In their case, engaging in politics means is called Eros. By protecting us against the destruc- involvement in an activity fully integrated within tive and aggressive will of culture and nature, Eros is Guaraní culture. In the modern world, various spheres the great politician of humanity. Politics is an erotic with relative autonomy are separated out from the activity that always takes place in a fi eld that is full overarching cultural world. Beyond the fi eld of politics of confl ict. Because of this confl ictive ambivalence,

Translated by Richard Renshaw by Richard Translated there are other cultural fi elds such as economics, reli- “the discontent of civilization” (Freud) is part of every 78 cultural subsystem and therefore also of religion, eco- tional political agenda? nomics, and politics. Politics in a globalized world does not necessar- The Globalized World ily have to move toward a new centralization. In the The consequences of structural discontent in poli- history of modernity, various hegemonic centraliza- tics can be seen in the globalized world that is both tions were successively defeated. This included not transnational and intercultural. Antagonistic social only empires but also ideologies. Geo-centrism, for classes have been submerged in an anonymity of in- example, placed the Earth at the center of creation. stitutions, in which insurance companies, capital, and It was refuted by Copernicus. Then Luther came along business foundations participate. They are directed not and undid the ecclesiocentric nature of the Catholic by “owners” but by “executives” who include laborers Church. Finally an anthropocentrism that placed a and union members as stakeholders who look for profit dominating and destructive humanity—with its instru- based on the exploitation of their own class. mental rationality in the face of nature—at the pin- Through mechanisms of “voluntary servitude” and nacle was brought down by Darwin. the imperatives of profitability, the globalized world Now, grounded in the cry of creation, of which has submitted everyone to a repressive integration, humanity forms a part, a new “centrism” is emerging including those who are the so-called excluded. This that is all-encompassing and urgent. We can call it summary inclusion, with its structural opaqueness, “biocentrism.” It will be a shared political standard has created a new form of apartheid between invisible that unites culture and nature, a standard for human- social classes. The inclusive character and ambivalence ity in relation to its natural ancestry. Today politics of the world system, of which we are part, makes us all has this universal and central horizon that necessarily responsible for the capital sins (those of capital) such questions the old centrisms and paradigms that were as exclusion, unemployment, ecological plundering, considered achievements at an earlier stage, including (domestic or systematic) hegemony, and exploitation. the paradigm of economic growth, of development, The New Role of Politics and of an autonomy that turned into hegemony. How Those who are part of the problem can also par- can we transform the intercultural and transnational ticipate in the solution if only they manage to envi- cry coming from a globalized world—which outma- sion a politics that goes beyond the former national neuvers the national State and its few socio-cultural State. In this perspective, politics has a double task: loyalties—so that it becomes a transnational political first, one that is meta-cultural, that is to say, one that agenda in which all citizens can participate? guarantees the co-existence and orientation toward The centrality of life, bio-centrism, is not going to the common good between cultures and within each of be defended by hegemonic and centralized institution- them and, second, an inter-creational role dedicated al powers. We can envision a political poly-centrism to caring for the harmony between the whole of nature based on the principle of coordinated subsidiarity, in the universe. That harmony is attributed to divine beyond the national State and beyond a world dicta- creation as such and to the different entities that torship. We need to strengthen Eros so as to put into have evolved within it both in the natural world and motion the struggle for the centrality of life for all, among human beings. In the processes of evolution, not at the cost of nature, but in harmony with it and humanity moved beyond the simple processes of bio- beginning with the poor. By articulating the principles logical reproduction and programming. We came out of subsidiarity and of solidarity, based on the central- of the water and mud. We broke the chains of genetic ity of life for all and under the rigorous and perma- slavery. But then we submitted our fellow creatures nent control of civil society, politics can take up the to social slavery. We achieved the liberating rhythm function of facilitator, regulator—on the basis of law of our poetry but tolerated social oppression. From a and a monopoly on the legitimate use of force—and cry we fashioned a song but we did not free ourselves builder of co-existence between cultures and nature. from the cries of the Lord, who is of our species, or Today, the goal of politics—natural and planetary at from biological or social pain. How can we transform the same time—is the articulation of an ecological the intercultural and transnational cry that arises in equilibrium of the planet Earth combined with a so- this globalized world so that it becomes a transna- cial-cultural equilibrium of States and Nations. ❑ 79 February M T W T F S D M T W T F S D 1 2 3 18 19 20 21 22 23 24 4 5 6 7 8 9 10 25 26 27 28 29 2008 11 12 13 14 15 16 17 Monday Tuesday Wednesday Thursday

3 4 5 6

10 11 12 13

17 18 19 20

24 25 26 27

31 80 M T W T F S D M T W T F S D April 1 2 3 4 5 6 21 22 23 24 25 26 27 7 8 9 10 11 12 13 28 29 30 14 15 16 17 18 19 20 Friday Saturday Sunday MARCH 1 1 2 2 3 4 5 6 7 7 8 9 8 9 10 11 12 13 14 15 16 14 15 16 17 18 19 21 22 23 20 21 22 23 24 28 29 30 25 26 27 28 29 30 31 81 Monday Tuesday Wednesday 33 Is 65,17-21 / Sl 20 44 Ez 47,1-9.12 / Sl 45 55 Is 49,8-15 / Sl 144 Emeterio, Celedonio, Marino Jn 4,43-54 Casimiro Jn 5,1-3.5-16 Adrián Jn 5,17-30 1908: Natalicio de Juan Antonio Corretjer, poeta puer- 1962: EEUU comienza a operar un reactor nuclear 1996: 3000 familias en la mayor ocupación del MST, torriqueño, fundador de la Liga Socialista. en la Antártida. en Curionópolis, Brasil. 1982: Hipólito Cervantes Arceo, sacerdote mexicano 1970: Antonia Martínez Lagares, mártir de la lucha mártir de la solidaridad con los exiliados. universitaria de 1970, asesinada, Puerto Rico. 1982: Emiliano Pérez Obando, delegado de la Palabra, 1990: Nahamán Carmona, niño de la calle, muerto a mártir de la revolución nicaragüense. golpes por la policía, en Guatemala. 2000: Regresa a Chile el dictador Pinochet después 2004: La armada argentina reconoce por primera vez de 503 días de detención en Londres. que realizó torturas durante la dictadura. 2005: La OMC condena los subsidios de EEUU a su algodón, que perjudican el libre comercio. March

82 Thursday Friday Saturday 66 Ex 32,7-14 / Sl 105 77 Sb 2,1a.12-22 / Sl 33 88 Jr 11,18-20 / Sl 7 Olegario, Rosa de Viterbo Jn 5,31-47 Perpetua y Felicidad Jn 7,1-2.25-30 Juan de Dios Jn 7,40-53 1817: Revolución de Pernambuco, Brasil. Tomás de Aquino Día internacional de la mujer. Establecido en 1910. 1854: Es abolida la esclavitud en Ecuador. 1524: Hoy, «el día 7-Qat, los reyes Ahpop y Ahpop El 8 de marzo de 1857 fueron muertas muchas traba- 1996: Pascuala Rosado Cornejo, fundadora de la co- Qamahay fueron quemados por Tunatiuh (Pedro jadoras de la confección, de Nueva York, que exigían munidad autogestionaria de Huaycán, asesinada, de Alvarado). El corazón de Tunatiuh no tenía mejores condiciones de trabajo y derecho al voto. por el terrorismo, Lima. compasión» (Anales de los Cakchi queles). 2005: La Corte Suprema argentina conﬁ rma la prisión 1994: Joaquín Carregal, Remigio Morel, Pedro Medina perpetua de Arancibia Clavel por su asesi nato y Daniel de la Sierra, sacerdotes de la dióceis de del general chileno Prats en 1974, como delito Quilmes, Argentina, profetas de la justicia. de lesa humanidad, imprescriptible. Nueva: 12h14m en Piscis March

Domingo 5º de Cuaresma Ez 37,12-14 / Sl 129 99 Rm 8,8-11 / Jn 11,1-45 Domingo Savio Francisca Romana 1989: 500 familias ocupan una hacienda y son expul sadas por la policía militar: 400 heridos, 22 presos. Brasil.

83 Monday Tuesday Wednesday 1010 Dn 13,1-9.15-17.19-30.33-62 1111 Nm 21,4-9 / Sl 101 1212 Dn 3,14-20.91-92.95 Macario Sl 22 / Jn 8,1-11 Constantino, Vicente, Ramiro Jn 8,21-30 Inocencio, Gregorio Int. Dn 3/ Jn 8,31-42 1928: Elías del Socorro Nieves, agustino, y Jesús y Do- 1797: Derrotados por los ingleses, los garífunas de San 1977: Rutilio Grande, párroco, y Manuel y Nelson, lores Sierra, laicos, asesinados en la Revolución Vicente son deportados a Honduras. campesinos, mártires en El Salvador. de los Cristeros proclamando su fe. 80 años. 1914: Apertura del canal de Panamá. 1994: La Iglesia anglicana ordena sacerdotes en Bristol 1990: La dictadura de Pinochet da paso a una demo cra- a un primer grupo de 32 mujeres. cia «concertada». Asume Patricio Aylwin. 2005: Argentina entrega a Chile a Paul Schaefer, exnazi 2004: Atentado terrorista de un grupo islámico en colaborador de Pinochet en «Colonia Dignidad», Madrid. 200 muertos y más de 1400 heridos. acusado de desapariciones, torturas y abusos sexuales contra menores. March

84 Thursday Friday Saturday 1313 Gn 17,3-9 / Sl 104 1414 Jer 20,10-13 / Sl 17 1515 Ez 37,21-28 / Int. Jer 31 Rodrigo, Salomón, Eulogio Jn 8,51-59 Matilde Jn 10,31-42 Luisa de Marillac Jn 11,45,57 1957: José Antonio Echeverría, estudiante, de Acción 1549: Muere el santo negro franciscano San Antonio 1951: Muere en Viedma, Argentina, Artemides Zatti, sale- Católica, mártir de las luchas de liberación de de Cathegeró. siano, el «enfermero santo de la Patagonia». Cuba contra la dictadura de Batista. 50 años. 1795: El líder garífuna Joseph Satuyé muere frente a 1961: Se crea la Alianza para el Progreso. 1983: Marianela García, abogada de los pobres, los ingleses en la IIª Guerra del Caribe. 1986: Antonio Chaj Solís, pastor, Manuel de Jesús fundadora de la Comisión de Derechos Humanos, 1849: Llegan a Blueﬁeds (Nicaragua) los misioneros Recinos y compañeros, militantes evangélicos, mártir de la justicia en El Salvador. 25 años. moravos que evangelizarán la Mosquitia. mártires del servicio en Guatemala. 1998: María Leide Amorim, líder campesina de los sin 1997: Declaración de Curitiba: Día internacional de acción 1995:Condenan a 30 años al general Luis García Meza, tierra, asesinada en Manaus en represalia por haber contra las represas, y por el agua y la vida. por crímenes cometidos tras su golpe de Estado dirigido una ocupación del MST. 10 años. Creciente: 05h46m en Géminis. en 1980 en Bolivia. Primer caso de detención de los militares golpistas latinoamericanos. March

Domingo de Ramos Is 50,4-7 / Sl 21 1616 Fil 2,6-11 / Mt 26,14-27 Raimundo de Fitero 1630: Benkos Biohó, líder y héroe negro en la lucha por la libertad, Colombia. 1977: Antonio Olivo y Pantaleón Romero, mártires de la justicia entre los campesinos de Perugorría, Argentina.

85 Monday Tuesday Wednesday 1717 Is 42,1-7 / Sl 26 1818 Is 49,1-6 / Sl 70 1919 Is 50,4-9 / Sl 68 Jn 12,1-11 Cirilo de Jerusalén Jn 13,21-33.36-38 Mt 26,14-25 Patricio 1871: Comuna de París, primera revolución obrera José 1973: Alexandre Vanucchi, estudiante y militante de la historia. 1849: Revolución del Quemado, Brasil. Más de 200 cristiano, asesinado por la policía, Brasil. 1907: Desembarco de marines en Honduras. negros proclaman la liberación de los esclavos. 1982: Jacobus Andreas Koster, «Koos», y compañeros 1938: El presidente mexicano Lázaro Cárdenas 1915: Levantamiento de Qhishwas y Aymaras en Perú periodistas, mártires por la verdad en América decreta la nacionalización del petróleo. encabezados por Rumi Maka. Latina, El Salvador. 1981: Presentación Ponce, delegado de la Palabra, 1980: Primer Encuentro de Pastoral Afroamericana, 1990: María Mejía, madre campesina quiché, de Acción y compañeros, mártires, Nicara gua. en Buenaventura, Colombia. Católica, asesinada en Sacapulas, Guatemala. 1989: Neftalí Liceta, sacerdote, y Amparo Escobedo, 1991: Felisa Urrutia, carmelita vedruna, asesinada en religiosa, y compañeros, testigos del Dios de la Cauga, Venezuela, mártir del servicio. Vida entre los pobres de Perú. March

86 Thursday Friday Saturday 2020 Ex 12,1-8.11-14 / Sl 115 2121 Is 52,13-53,12 / Sl 30 2222Gn 1,1-2,2 / Gn 22,1-18 / Ex 14,15-15,1 Serapión 1Cor 11,23-26 / Jn 13,1-15 Filemón, Nicolás Hb 4,14-16;5,7-9 / Jn 18,1-19,42 Is 54,5-14 / Is 55,1-11 / Ba 3,9-15.32-4,4 1838: El gobierno de Sergipe (Brasil) prohibe asistir a la Año nuevo Baha'í Ez 36,16-28 / Rm 6,3-11 / Mt 28,1-10 escuela a los «africanos», esclavos o libres, y a los Día forestal mundial. Bienvenido, Lea portadores de enfermedades contagiosas. 1806: Nace Benito Juárez,Oaxaca, México. 1873: Abolición de la esclavitud en Puerto Rico. 1982: Golpe de Estado de Rios Montt, Guatemala. 1937: Masacre de Ponce, Puerto Rico. 1980: Luis Espinal, sacerdote y periodista, mártir de 1995: Menche Ruiz, catequista, profeta y poeta popu lar, 1975: Carlos Dormiak, sacerdote salesiano, asesinado las luchas del pueblo boliviano. misionero ﬁ el de las CEBs de El Salvador. por su línea liberadora, Argentina. 1988: Rafael Hernández, campesino, mártir de la lucha 2003: Comienza la invasión de EEUU contra Irak, al 1977: Rodolfo Aguilar, párroco, 29 años, mártir de la por la tierra, México. 20 años. margen de las Naciones Unidas. 5 años. liberación del pueblo mexicano. Día internacional del agua Equinocio, de primavera en el Norte, 1987: Luz Marina Valencia, religiosa, mártir de la justicia de otoño en el sur, a las 0h48m. entre los campesinos de México. Día internacional contra la discriminación racial

Llena: 13h40m en Libra March

Domingo de PASCUA Hch 10,34-43 / Sl 117 2323 Col 3,1-4 / Jn 20,1-9 Toribio de Mogrovejo 1606: Toribio de Mogrovejo, arzobispo de Lima, pastor del pueblo inca, profeta en la Iglesia colonial. 1976: María del Carmen Maggi, profesora, mártir de la educación liberadora, Argentina. 2003: Rachel Corrie (23) estadounidense asesina da por una aplanadora militar israelí en Rafah, voluntaria del International Soli darity Movement. 2005: Chile reconoce el ase sinato de Carmelo Soria en 1976 por la dictadura.

87 Monday Tuesday Wednesday 2424 Hch 2,14.22-23 / Sl 15 2525 Hch 2,36-41 / Sl 32 2626 Hch 3,1-10 / Sl 104 Mt 28,8-15 Jn 20,11-18 Braulio Lc 24,13-35 José Oriol 1986: Donato Mendoza, delegado de la Palabra y Día mundial del teatro. 1918: Las mujeres canadienses conquistan el voto. compañeros, mártires de la fe entre sus hermanos 1989: María Gómez, maestra catequista mártir del 1976: Golpe militar de Jorge Videla contra Isabel pobres de Nicaragua. servicio a su pueblo Simití en Colombia. Perón en Argentina. 1991: Argentina, Brasil, Paraguay y Uruguay ﬁ r man el 1980: «San Romero de América», arzobispo de San Tratado de Asunción, constituyendo el Mercosur. Salvador, profeta y mártir. 1998: Onalício Araujo Barros y Valentin Serra, líderes 2004: Kirchner convierte la ESMA, centro de tortura de del MST, ejecutados por los fazendeiros en la dictadura argentina, en Museo de la Me mo ria. El Parauapebas, Pará, Brasil. terrorismo de Estado asesinó a 4.000 ciudadanos y desapa reció a 30.000. Visite hoy la página de Romero y sus homilías: http://servicioskoinonia.org/romero March

88 Thursday Friday Saturday 2727 Hch 3,11-26 / Sl 8 2828 Hch 4,1-12 / Sl 117 2929 Hch 4,13-21 / Sl 117 Ruperto Lc 24,35-48 Sixto Jn 21,1-14 Beatriz de Silva Mc 16,9-15 1502: Llega Colón a Cariari, Costa Rica. 1750: Nace Francisco de Miranda en Caracas. Juan Nielsen Hauge 1984: Los Txukahamãe bloquean una carretera prin- 1985. Héctor Gómez Calito, defensor de derechos 1904: Nace Consuelo Lee Corretjer, revolucionaria, cipal exigiendo sus tierras en el Xingú. humanos, capturado, torturado y brutalmente poeta y maestra, líder del movimiento indepen- asesinado en Guatemala. dentista puertorriqueño. 1988: 14 indígenas tikunas asesinados y 23 heridos 1967: Brota por primera vez petróleo en la Amazonía por el maderero Oscar Castelo Branco y 20 ecuatoriana. pistoleros. Reunidos en Benjamin Constant, 1985: Rafael y Eduardo Vergara Toledo, mártires de la Brasil, esperaban la ayuda de la FUNAI frente resistencia contra la dictadura en Chile. a las amenazas del maderero. 20 años. Menguante: 16h47m en Capricornio March

Domingo 2º de Pascua Hch 2,42-47 / Sl 117 3030 1Pe 1,3-9 / Jn 20,19-31 Gladys, Juan Clímaco 1492: Decreto de los Reyes Católicos que expulsa de España a los judíos. 1870: Los hombres afroamericanos ganan el voto en EEUU: ratiﬁcación de la 15ª enmienda. 1985: José Manuel Parada, sociólogo, Santiago Natino, estudiante y Manuel Guerrero, líder sindical, Santiago de Chile.

89 An Ecological Vision of politics Manuel Gonzalo Buenos Aires, Argentina Becoming Aware foundation to a grave concern. Taking care of the Something extraordinary came from the dark side planet was no longer a job for crazy people or poets, of the Moon. In December of 1968, on board Apollo 8, but an urgent, and dramatic duty, impossible to post- William Anders captured something historic. For the pone. The recent report from Paris, Climate Change fi rst time, Earth was photographed in brilliant color, 2007, holds human beings primarily responsible for emerging from the sterile lunar soil. this climatic disequilibrium. “The Blue Planet”—as Frank Borman, the com- A Global Vision mander of the vessel, would call it—was lost in the In 1866, the Prussian biologist Ernst Haeckel obscurity of the galactic depths. Our planet looked coined the term “ecology” to study the relationships like a small dingy sailing upon the ocean. Its small- that organisms maintain with their environment and ness was notorious. The three astronauts felt a deep with other species. A new vision was being born that sense of fragility at the same time as they were capti- went beyond the concrete tree in order to analyze the vated with admiration for the beauty that it radiated. forest of which it formed a part. Until that point, the This photography produced an enormous envi- analysis of the individual part dominated: one con- ronmental impact. It called into question the under- ducted incisions and dissections in order to examine standing of those who believed that “the planet pos- the exact muscle of the animal, the composite eye sesses limitless resources.” of the insect. Haeckel was looking for a vision of the In the 1960s, developmentalist theories preached whole. Thus, “ecology” combined meteorology, biol- that progress was limitless and that the American ogy, geology, sociology, and even spirituality. Every model could be replicated in every country. The photo simple tree is part of an enormous tapestry, all-em- denied it: in order for each person to expend the en- bracing and synthesizing. Now, the planet is our new ergy that an average North American expended there forest to study. We have become aware that every- would need to be 300 earths...but there was only one thing is interrelated and that, without each species, earth. life is impossible: all emerge in their signifi cance and Concern for the planet increased. In 1972 the Club must be respected. Since then, ecology has amplifi ed of Rome published Limits of Growth. It was followed its presence in different areas. Let us look at four. by The 2000 Global Report to the President, of the The fi rst has been called “environmental ecol- United States Environmental Quality Advisory Counsel. ogy,” the science of the interrelationships between Later, the Evaluation of the Ecosystem of the Millen- organisms and their environments. It speaks to us of nium insisted: there is an inseparable bond between food chains, habitats, ecological niches, environmen- humanity and the planet, and dilapidating resources tal quality, ecosystems, populations, pollution, and has a steep price. biomass. There are only three starring actors in this What has become of these documents? The gov- movie of life: the producers, the consumers, and the ernments did not give a coherent response. Neverthe- decomposers. An ecosystem is constituted by differ- less, knowledge increased, and an anthropocentric vi- ent groups that are interdependent. In order for it sion developed into a geocentric, cosmocentric vision. to be stable, the recycling of materials must follow a Humans combined their self-satisfaction with circular path. All the Earth is a large ecosystem. scientifi c advances with the myopia of thinking that The second area has been called “social ecology,” limits for development did not exist. They embraced the analysis of the economic models and political de- a domineering posture, but this posture was revealed cisions that impact the millions of human beings who as a lie by the facts and by international events such populate the planet. Can an economic model—the as the Kyoto Protocol in 1990 and the Earth Summit capitalist model—that daily marginalizes more and held in Rio de Janeiro in 1992, which gave a scientifi c more millions of people in the cycle of production 90 and consumption, be valid? According to Leonardo a demand for stewardship; the knowledge is translated Boff, “when capitalist practices dominate, ecological into responsibility. concerns are sent into exile or consigned to limbo.” Towards the Future The system of the Earth is in just as much danger as Ecological knowledge understands how to look the poor of the Earth. The problems of production and at the past and towards the future. In their wisdom, distribution, social justice, marginalization, benefits, some indigenous communities insist that no signifi- basic necessities, politics seeking the common good cant decisions be taken without taking into account are treated here in all their roughness. This ecological the repercussions upon those who will live four gen- consciousness has painstakingly emerged, subjected erations from now. Ecological knowledge is aware of to strong criticisms from powerful groups—like the the complexity of all that exists. Bush government—which pay for studies which di- If we did not know our origins or the limitations minish the importance of the disasters that the planet of the planet, perhaps we could justify environmental confronts. pillage and the belief in growth without limits. But The third is known as “human ecology.” It has to the photo from Apollo 8 and the theory of the Big do with the attitudes of people and creating a life in Bang help us to know where we are standing and from harmony with oneself, each other, and with the envi- where we have come. Embracing our origins, we can ronment. Some postures—domineering, monopolizing, embrace our role as humans. We are called to take excluding, and dilapidating—far from nurturing hu- care of this fragile planet and to marvel at the cre- man beings, permit the instincts of territoriality and ation of which we form a part. accumulation to serve as the North Star. The “war- We are made of star dust. The construction of the rior,” accustomed to dominating, imposing, tyranniz- atoms that constitute our bodies and the developing, and being self-centered, passes through his life ment of our cells have taken place over the course destroying spaces for humanity. His attitude impacts of millions of years. In us, the Universe has become others by destroying their environment, marginalizing conscious. Through us, it thinks, loves, questions, them, and excluding them from the banquet of life. and takes responsibility. We have the capacity to The fourth can be defined as “cosmic ecology.” adore this reality. It locates the roots of the human being in the long This responsibility urges us to create, reclaim, evolutionary history of the cosmos. The human spe- and practice an economy that takes into account the cies, all other animal species, and all living things necessities of the majorities, a non-excluding politics, share the same origin: the first cell that possibly a culture of closeness with others—in sum, a holis- appeared in the depths of the ocean. There had to be tic vision that lets us commune with all the cosmos many prior conditions for life to surge upon the Earth: and to live in harmony with all creatures. From this a planet formed more than 4,650 million years ago, a vision—personal and political, ethical and spiritu- star recently fallen, the thousands of millions of years al—we will know that we are translating the wish of that passed since the appearance of the Milky Way God: intelligent beings who live in harmony with each and other galaxies, and the elemental particles that other and with the environment from which we come. danced in the times of the Big Bang...There are many It is urgent that we take care of the planet and reasons for discovery and surprise. The human species that we struggle—in our daily life and in our ideolog- is the latecomer in a chain of about 14 million years ical choices—against the practices and policies that of evolution. degrade it. We have before us a spiritual challenge: it Cosmic ecology shows us what we human beings is time to “naturalize ourselves, to “return home,” to are: the creativity and infinite heat of the first sec- recuperate ourselves and the other human beings of onds of Creation, made incarnate in consciousness the Universe which witnessed our birth. and the capacity to love. Many scientific discoveries William Anders could only recognize the Earth in have been necessary so that our species could take which he lived when he contemplated it from afar. All account of our origin. Let us hope that humanity of us have contemplated his image hundreds of times. carries on its shoulders this beautiful history. It is an Will we learn to look at it and take care of it in a ❑ inviting and dynamic call: this reality is converted in holistic and responsible way? 91 March M T W T F S D M T W T F S D 1 2 17 18 19 20 21 22 23 3 4 5 6 7 8 9 24 25 26 27 28 29 30 2008 10 11 12 13 14 15 16 31 Monday Tuesday Wednesday Thursday

1 2 3

7 8 9 10

14 15 16 17

21 22 23 24

28 29 30

92 M T W T F S D M T W T F S D May 1 2 3 4 19 20 21 22 23 24 25 5 6 7 8 9 10 11 26 27 28 29 30 31 12 13 14 15 16 17 18 Friday Saturday Sunday APRIL 1 4 5 6 2 3 4 5 6 7 11 12 13 8 9 10 11 12 13 18 19 20 14 15 16 17 18 19 25 26 27 20 21 22 23 24 25 26 27 28 29 30

93 Monday Tuesday Wednesday 3131 San José 11 La Anunciación 22 Hch 5,17-26 / Sl 33 2Sm 7,4-5a.12-14a.16 / Sl 88 Is 7,10-14;8,10 / Sl 39 Francisco de Paula Jn 3,16-21 Benjamín, Rm 4,13.16.18-22 / Mt 1,16.18-21.24a Hugo Hch 10,4-10 / Lc 1,26-38 1550: La Corona española ordena enseñar castellano Amós, Juan Donne 1680: Lisboa declara abolida la esclavitud de los indios a los indígenas. 1767: Expulsión de los jesuitas de América Latina. en Brasil, por inﬂ uencia de Antonio Vieira. 1982: El ejército argentino ocupa las islas Malvinas 1866: Estalla la guerra entre España por una parte y 1923: Primer congreso feminista celebrado en América tratando de recuperar el archipiélago de la Chile, Bolivia y Perú por otra. Latina, en Cuba. posesión británica. 1987: Roseli Correa da Silva, campesina, en Natalino, 1964: Golpe militar contra João Goulart. Comienzan 1993: Huelga conjunta en 8 países de Europa contra Brasil. 21 años de dictadura militar en Brasil. el desempleo y la amenaza a las conquistas 1980: Comienza la gran huelga de metalúrgicos en sociales. São Paulo y en el interior. 1982: Ernesto Pili Parra, militante, mártir de la paz y la justicia en Caquetá, Colombia. March

94 Thursday Friday Saturday 33 Hch 5,27-33 / Sl 33 44 Hch 5,34-42 / Sl 26 55 Hch 6,1-7 / Sl 32 Ricardo, Sixto Jn 3,31-36 Gema Galgani Jn 6,1-15 Vicente Ferrer Jn 6,16-21 1976: Víctor Bionchenko, pastor protestante, Ar- Isidoro de Sevilla 1818: Victoria de San Martín en Maipú, que sella la gentina. 1775: La Corona portuguesa estimula los casamientos Independencia de Chile. 1986: Brasil aprueba su Plan de Informática, que entre indígenas, negros y blancos. 1976: Juan Carlo D'Costa, obrero, Paraguay. protegerá la industria nacional por unos años. 1884: Acuerdo de Valparaíso. Bolivia cede Antofagasta 1989: María Cristina Gómez, de la Iglesia Bautista, 1992: Golpe de Estado institucional de Fujimori, Perú. a Chile convirtiéndose en país mediterráneo. mártir de la lucha de las mujeres salvadoreñas. 1968: Martin Luther King asesinado, Menphis, 1992: Fujimori disuelve el Congreso, suspende la EEUU. 40 años. Constitución e impone la ley marcial. 1985: Rosario Godoy y familia, mártires de la fraterni- Nueva: 22h55m en Aries dad en El Salvador. Día contra la prostitución infantil April

Domingo 3º de Pascua Hch 2,14.22-33 / Sl 15 66 1Pe 1,17-21 / Lc 24,13-35 Marcelino Alberto Durero 1976: Mario Schaerer, maestro, Paraguay. 1979: Muere a los 39 años Hugo Echegaray, sacerdote y teólogo de la liberación peruano.

95 Monday Tuesday Wednesday 77 Hch 6,8-15 / Sl 118 88 Hch 7,51-8,1a / Sl 30 99 Hch 8,1b-8 / Sl 65 Juan Bta. de La Salle Jn 6,22-29 Dionisio Jn 6,30-35 Casilda, Mª Cleofás Jn 6,35-40 Dietrich Bonhoeffer Día mundial de la salud Fiesta de «Vesakh», la más importante ﬁ esta budista, nacimiento de Buda (566 a.C.). 1920: Desembarco de marines en Guatemala para 1827: Nace Ramón Emeterio Betances, revolucionario proteger a los ciudadanos estadounidenses. que gestó la idea del Grito de Lares, insurrección 1948: Jorge Eliécer Gaitán, asesinado en Bogotá. puertorriqueña contra el dominio español. Violenta rebelión: el «Bogotazo». 60 años. 1977: Carlos Bustos, sacerdote capuchino argentino, 1952: Comienza la Revolución Cívica en Bolivia. testigo de la fe entre los pobres de Buenos Aires, asesinado. Día de conmemoración del Holocausto 6 millones de judíos asesinados por los nazis. April

96 Thursday Friday Saturday 1010 Hch 8,26-40 / Sl 65 1111 Hch 9,1-20 / Sl 116 1212 Hch 9,31-42 / Sl 115 Ezequiel Jn 6,44-51 Estanislao Jn 6,52-59 Zenón Jn 6,60-69 Miguel Agrícola 1986: Antonio Hernández, periodista y militante 1797: Llegan a tierra ﬁrme, en Trujillo (Honduras), 1919: Muere en emboscada Emiliano Zapata, general popular, mártir de la solidaridad en Bogotá. procedentes de la isla de Roatán, unos 2.500 de los campesinos revolucionarios mexicanos. 2002: Golpe de Estado contra el presidente Hugo garífunas expulsados de la isla de San Vicente. 1985: Oscar Fuentes, estudiante, Chile. Chávez en Venezuela, que durará 4 días hasta su 1925: Reunión en Foz de Iguaçú, inicia la Columna 1985: Daniel Hubert Guillard, párroco en Cali, muerto por reposición. Tres presidentes en 42 horas. Prestes, que recorrerá 25.000 km en Brasil. el ejército por su compromiso, Colombia. 2002: Entra en funcionamiento la Corte Penal Interna- Creciente: 13h32m en Cáncer 1987: Martiniano Martínez, Terencio Vázquez y Abdón cional, a pesar de la oposición de EEUU. Julián, de la Iglesia Bautista, mártires de la libertad de conciencia en Oaxaca, México. April

Domingo 4º de Pascua Hch 2,14a.36-41 / Sal 22 1313 1Pe 2,20b-25 / Jn 10,1-10 Martín, Hermenegildo 1999: Transferido a Belém el jucio de los 155 policías acusados de la muerte de 19 sin-tierra en Eldorado de Carajás, Brasil.

97 Monday Tuesday Wednesday 1414 Hch 11,1-18 / Sl 41 1515 Hch 11,19-26 / Sl 86 1616 Hch 12,24-13,5 / Sal 66 Jn 10,1-10 Benito José Labre Jn 10,22-30 Engracia Jn 12,44-50 Telmo 1961: Invasión de Bahía de Cochinos, Cuba. 1952: Triunfa la revolución: campesinos y mineros 1981: Mártires de la mayor masacre que recuerda la 1983: Mártires campesinos indígenas de Joyabaj, El logran la reforma agraria en Bolivia. historia reciente de El Salvador, en Morazán: 150 Quiché, Guatemala. 15 años. 1984: 1'7 millón de personas se maniﬁ estan en São niños, 600 ancianos y 700 mujeres. 1992: Aldemar Rodríguez, catequista, y compañeros, Paulo pidiendo las elecciones «Directas ya». 1986: Adelaide Molinari, religiosa, mártir de la lucha mártires entre los jóvenes, Cali, Colombia. 1977: Se constituye el Comité pro defensa de presos, de los marginados en Marabá, Brasil. 1993: José Barbero, sacerdote, profeta y servidor de los perseguidos, desaparecidos y exiliados políticos hermanos más pobres de Bolivia. 25 años. de México (EUREKA). 2002: Carlos Escobar, juez paraguayo, ordena la captura y extradición del dictador Alfredo Stroess ner, asilado en Brasilia, por la muerte en 1979 de una dirigente sindical del gremio docente. April

98 Thursday Friday Saturday 1717 Hch 13,13-25 / Sl 88 1818 Hch 13,26-33 / Sl 2 1919 Hch 13,44-52 / Sl 97 Aniceto Jn 13,16-20 Jn 14,1-6 León, Ema Jn 14,7-14 Perfecto, Galdino 1695: † Juana Inés de la Cruz, poetisa mexicana. Olavus Petri 1537: Francisco Marroquín, primer obispo consagrado 1803: Muere Toussaint L'Ouverture, luchador por la 1925: Desembarco de marines en Ceiba, Honduras. en las Indias, fundador de las primeras escuelas liberación de Haití. 1980: Juana Tun, esposa de Vicente Menchú y su hijo y hospitales, pastor de Guatemala. 1990: Tiberio Fernández, y compañeros, mártires de la Patrocinio, familia indígena de catequistas, que 1955: Conferencia de Bandung, Indonesia, donde se promoción humana, Trujillo, Colombia. luchó por su tierra, mártires de El Quiché. crea el movimiento de países no alineados. 1996: Masacre de Eldorado de Carajás, Pará, Brasil. La 2005: Adolfo Scilingo, condenado en España a 640 años 1998: Eduardo Umaña Mendoza, abogado defensor policía militar del Estado mata a 23 personas. de cárcel por su participación en los «vuelos de de los derechos populares, denunciador de los 1998: César Humberto López, de Frater Paz, asesi- la muerte» de la dictadura argentina. paramilitares, asesinado. 10 años. nado, San Salvador.10 años. Día Panamericano del Indio Día internacional de la lucha campesina. Es el "Primero de mayo" de los campesinos. April

Domingo 5º de Pascua Hch 6,1-7 / Sl 32 2020 1Pe 2,4-9 / Jn 14,1-12 Sulpicio 1586: Nace en Lima Rosa de Lima. 1871: Los franciscanos de Brasil liberan los esclavos de todos sus conventos. 1898: Guerra entre España y EEUU, que invade Cuba, Puerto Rico, Guam y Filipinas. 1980: Mártires indígenas de la organización popular en Veracruz, México. 1980: «Primavera amaziga»: revuelta cultural y demo- cratizadora de los amazigs de la Cabilia argelina contra el poder central y arabizador de Argel. Llena: 05h25m en Escorpión 99 Monday Tuesday Wednesday 2121 Hch 14,5-18 / Sl 113 2222 Hch 14,19-28 / Sl 144 2323 Hch 15,1-6 / Sl 121 Anselmo Jn 14,21-26 Sotero, Cayo, Agapito Jn 14,27-31a Jorge, Toyohico Kagawa Jn 15,1-8 Nace Mahoma. Día de perdón para el mundo. 1500: Pedro Alvares Cabral desembarca en Brasil. 1971: Indígenas se levantan contra las pruebas atómi- Nacimiento de Rama. Religión Sij. Comienza la invasión en el Sur cas que contaminan la isla de Anchitks, Alaska. 1792: Es decapitado Joaquín da Silva Xavier, «Tiraden- 1519: Desembarca en Veracruz Cortés con 600 Día del Libro y de los Derechos de Autor tes», precursor de la Independencia de Brasil. soldados, 16 caballos y piezas de artillería. «Por haber coincidido en este día de 1616 la muerte 1960: Se constituye Brasilia como capital de Brasil. 1638: Hernando Arias de Ugarte, obispo de Quito y del Inca Garcilaso de la Vega, la de Miguel de 1965: Muere torturado Pedro Albizu Campos, inde pen- de Santa Fe, Colombia, defensor de los indios. Cervantes y la de William Shakespeare». (28ª Con- dentista de Puerto Rico. 1982: Félix Tecu Jerónimo, campesino achí, catequista ferencia de la Unesco, París, noviembre 1995) 1971: Muere F. Duvalier, Haití. delegado de la Palabra, Guatemala. 1989: Juan Sisay, mártir de la fe y del arte popular en 1990: Paulo y José Canuto, mártires de la lucha por la Santiago de Atitlán, Guatemala. tierra, en Río María, PA, Brasil, asesinados. 1997: Gaudino dos Santos, indio pataxó, muere 1997: El ejército asalta la embajada de Japón en Lima quemado en Brasilia por unos jóvenes. asesinando a los 14 ocupantes del MRTA. Día de la Tierra April

100 Thursday Friday Saturday 2424 Hch 15,7-21 / Sl 95 2525 1Pe 5,5b-14 / Sal 88 2626 Hch 16,1-10 / Sl 99 Fidel Jn 15,9-11 Marcos Mc 16,15-20 Anacleto, Marcelino, Isidoro. Jn 15,18-21 1915/17: Muerte y deportación de casi millón y medio 1667: Pedro de Betancourt, apóstol de los pobres en 1995: Asesinado de Quim Vallmajó (*Navata, de armenios. Guatemala, canonizado el 30.07.2002. Girona, España, 1941) en Rwanda, misionero 1965: Intervención de EEUU en República Dominicana, 1975: Se constituye la Asociación Indígena de la en África. con 40.000 hombres. República Argentina (AIRA). 1998: Asesinado en Guatemala Mons. Gerardi, tras 1985: Laurita López, catequista, mártir de la fe en la publicar el informe «Nunca Más», que documen- Iglesia salvadoreña. ta 55.000 violaciones de derechos humanos, atribuidas en un 80% al ejército. 10 años. April

Domingo 6º de Pascua Hch 8,5-8.14-17 / Sl 65 2727 1Pe 3,15-18 / Jn 14,15-21 Zita, Montserrat 1977: Rodolfo Escamilla, sacerdote, mártir, México. 1999: El Tribunal de la Deuda Externa en Río de Janeiro, Brasil, determina que no se pague.

101 Politics and Religion Eduardo de la Serna Quilmes, Argentina A bad or ideological reading of the text of the When the “rebirth of utopias” was spoken of in “coin of Caesar” argues that, in saying it is necessary the ‘70s (OA 37), millions of Christians in Latin Ame- to “render unto Caesar what is Caesar’s and to God rica—accompanied or encouraged by the Magiste- what is God’s,” Jesus clearly establishes that religion rium—took up the challenge of struggling for a fra- and politics are separate worlds that neither touch ternal and egalitarian society. In response to this, and nor interrelate. If we add to this the Johanine saying as a way of preparing for the neo-liberal inundation of that “my reign is not of this world,” it would seem the ‘90s, the ‘80s bathed our countries in dictatorial clear that talking about “religion and politics” is a blood. While Christians were persecuted, tortured, or blunder... disappeared in order to impose economic models in This is not the place to discuss these texts, which, accord with the politics of the North, the same hierar- in reality, say things very different from what they are chy that had encouraged them to participate silenced alleged to affi rm; but we do reconfi rm what was al- them, negotiated with dictators, and blessed these ready stated by the documents of Puebla: “The Church dictators’ weapons. A decade later, they would bless (...) feels that it is its right and duty to be present the banks and fi nancial institutions of Mammon. in this fi eld of reality: Christianity is supposed to I personally have many friends who survived the evangelize the totality of human existence, including Argentine genocide, militant Christians who were the political dimension. So the Church criticizes tho- ready to give their lives for the utopia of Jesus—the se who would restrict the scope of faith to personal Reign of God—in the 70’s and who are militant or family life; who would exclude the professional, atheists or agnostics now, “thanks” fundamentally to economic, social, and political orders as if sin, love, the evangelical (anti)testimony of the hierarchies. prayer, and pardon had no relevance in them” (515). Certainly, seeing the attitudes of yesterday and of Pope Benedict, from a more European perspective, has today, many are dissuaded from participation or poli- written on this subject in his encyclical Deus Caritas tical commitment. But on the other hand, it is certain Est, referring to “political charity.” that complicity and apathy are absolutely useful for On the other hand, a certain approach to the the current power structure. These attitudes guarantee subject appears almost to say that “the Church should that nothing will change. not intervene in politics (save for the bishops, who Even worse, the post-modern crisis of “fragmen- pass their time meddling in politics).” This logic see- tation” invites us to think that it is impossible to ms to assume that the fi rst attitude is to be critical of change the fundamental situation: at the most we can the status quo—prophetic and subversive—while the only hope for extremely small changes, like micro- second is to be the friend of power, even its accom- projects and micro-credit...None of this attempts to plice. Pathetic cases like the Bishops’ Conferences of change the situation from its roots. Spain and Italy—their criticism to the point of desta- Nevertheless, the fascinating crisis of the age in bilizing the government in the case of the legalization which we live invites us and challenges us. What are of homosexual marriage contrasted with their silence we followers of the Nazarene going to do? Are we towards the preceding governments when faced with going to remain lackadaisical and motionless, waiting the genocidal invasion and war in Iraq—are suffi cient for the arrival of news which “will be what will be?” to demonstrate the point. And serious. It appears Or are we going to launch ourselves into the sowing that, for some, it is worse for homosexual couples to of the utopia-reign with the hope of planting the live together (which they would do anyway, without seeds of a more fraternal, more just, and more coope- “asking permission”) than for their government to rative tomorrow? It is certain that there have been invade, torture, and murder a poor people in order to decades of different plantings, but why should we cry control their oil... over spilled milk? Shouldn’t we stubbornly seek to 102 sow values and signs of the reign? Mother Earth and ment officials and laws and vetoes others for not be- the people will nourish the planting, but who will ing “Christian.” This is not a politics for a pluralistic harvest if we don’t sow? Personally, the attitude of society. We know that we are not alone in this world, many in the hierarchy seems very myopic to me. It is and we do not pretend that our dreams and utopias as if they think that everything should continue as it are heard and accepted “by the mere fact of being was a long time ago, when the bishops were consul- Christian,” but because they are inclusive, fraternal, ted about everything and could veto or propose laws and just. Not by the “cartel” but by justice. In reality, and projects (because of this, many of them moved like many of us are tired of “Christian projects” that are “fish in the water” in dictatorships and fascist states). “blessed” by genocide, exploitation, and injustice. I believe that we thousands of believers and Personally, I want to make it clear that I am an unbelievers, of different confessions, Christians or absolute atheist when it comes to the God of Videla not, who are deciding that there will be peace, justi- or of Pinochet (or of Bush); I believe in the God of ce, equality, and fraternity must stubbornly sow these the poor. I believe in a God of Life. A God of Libera- things so that they emerge—a few shoots or many— tion. We would even be happy if they [Videla, Pino- in the morning that is approaching. chet, and Bush] felt excluded—if they do not change Listening to some of the “ecclesiastics” speak of their lives—from a project in which many worlds fit, divorce, of morality, or of certain apparent principles, where the poor are at the center, and where justice I have the image of someone who finds himself in a and life will be “masters of the house.” Once, I head a house that has crumbled around him, still holding a drunk say, “I am tired of being robbed by the intelli- painting in his hand, looking for a place to hang it. gent.” The mother of Jesus rejoiced because God “has It seems a lot more sensible to be in charge of plan- brought down rulers from their thrones and elevates ting fundamental and foundational things so that the the humble” and “has filled the hungry with good people can, in time, accomplish their own synthesis. things but has sent the rich away empty.” We also This means trusting in the vitality of what has been believe that these projects are more “Christian” (that sown or— if one wants to be more theological—trus- “Christian Christianity” of which Karl Rahner spoke) ting in the power of the Holy Spirit: “God causes than many which have been “baptized” and “blessed” growth.” Thus, buildings will appear on the foundatio- by the bishops. ns that have been laid. Eventually, it will be the time Because of this, with those who want justice, who to hang paintings. work for life, who are the builders of peace, I think that It is possible that many think about difficulty or we can struggle for a new world. It is not a “Christian disproportionality when confronted with the mag- world” or “Christendom” that we dream of, but rather nitude of the powerful forces of the anti-reign. It is the world that Jesus dreamed of, the Reign, a world of possible that many think nothing will change. It is sisters and brothers, a world “where all worlds fit.” possible that many think that it is impossible or that We dream, yes, of a common political search, a it is not worth it...But there are parables of the reign dialogue without mutual excommunications (in the that invite us to think in another manner: the dis- name of “secularism” or “Christianity”) where we proportionality of the mustard seed or of the leaven; propose dreams and projects and search for the best the invitation to creativity in order to be more astute for all. We especially work for the poor majorities and than “the children of this world;” the conviction that victims who are tortured, sequestered, disappeared, although the net collects all kinds of fish, the ones killed, and condemned to inhuman poverty, all in the that are not useful are thrown again to the sea; that name of our “Western and Christian” society. Yes, it is the weeds will be burned when they are recognized by a politics where Christians can firmly commit themsel- their fruits. Above all, this is the trust in the Spirit ves to the Causes of justice, human rights, life, peace, that “blows where it wills” and that it is not death, and the utopias of the world of brothers and sisters, but life, that has the final word in history. where there will be neither oppressors nor oppressed,

It is certain that many dream of a “political Chris- neither masters nor slaves. Because we do not believe by Rebecca Chabot Translated tianity” where “the Church” supports certain govern- that Jesus died in vain. ❑ 103 April M T W T F S D M T W T F S D 1 2 3 4 5 6 21 22 23 24 25 26 27 7 8 9 10 11 12 13 28 29 30 2008 14 15 16 17 18 19 20 Monday Tuesday Wednesday Thursday

5 6 7 8

12 13 14 15

19 20 21 22

26 27 28 29

104 M T W T F S D M T W T F S D June 1 16 17 18 19 20 21 22 2 3 4 5 6 7 8 23 24 25 26 27 28 29 9 10 11 12 13 14 15 30 MAY Friday Saturday Sunday 1 2 3 4 2 3 4 5 6 7 9 10 11 8 9 10 11 12 13 16 17 18 14 15 16 17 18 23 24 25 19 20 21 22 23 24 30 31 25 26 27 28 29 30 31 105 Monday Tuesday Wednesday 2828 Hch 16,11-15 / Sl 149 2929 Hch 16,22-34 / Sl 137 3030 Hch 17,15.22-18,1 / Sl 148 Pedro Chanel Jn 15,26-16,4a Catalina de Siena Jn 16,5-11 Pío V Jn 16,12-15 1688: Carta Regia de Portugal restableciendo la 1991: Moisés Cisneros Rodríguez, marista, mártir de 1948: Veintiún países ﬁ rman en Bogotá la carta esclavitud y guerra justa contra el indio. la violencia y la impunidad, Guatemala. constitutiva de la OEA. 1965: Lyndon Johnson ordena la invasión de la 1982: Enrique Alvear, obispo, pastor y profeta de la 1977: Se crea la asociación de las Madres de la Plaza República Dominicana. Iglesia en Chile. de Mayo, Argentina. 1985: Cleúsa Carolina Rody Coelho, agustina misionera recoleta, asesinada por defender a los indígenas en la Prefectura Apostólica de Lábrea, Brasil. Menguante: a las 09h12m en Acuario. April

106 Thursday Friday Saturday 11 Hch 18,1-8 / Sl 97 22 Hch 18,9-18 / Sl 46 33 1Cor 15,1-8 / Sal 18 José Obrero Jn 16,16-20 Atanasio Jn 16,20-23a Felipe y Santiago Jn 14,6-14 Felipe y Santiago 1979: Luis Alfonso Velázquez, niño de 10 años, mártir 1500: Fray Henrique de Coimbra, primer misionero 1980: Conrado de la Cruz, sacerdote, y Herlindo de la dictadura somocista, Nicaragua. europeo que pisa suelo brasileño. Cifuentes, catequista, secuestrados y muertos, 1981: Nace la Unión de Naciones Indígenas, Brasil. 1991: Felipe Huete, delegado de la Palabra, y cuatro mártires, en Guatemala. 1994: Sebastián Larrosa, estudiante campesino, mártir compañeros, mártires de la Reforma Agraria, en 1981: Raynaldo Edmundo Lemus Preza, de la de la solidaridad entre los pobres, Paraguay. El Astillero, Honduras. CEB Guadalupe, en Soyapango, El Salvador, 1997: Fallece Paulo Freire, fundador de la pedagogía Día (de la ONU) de la libertad de prensa capturado y desaparecido por su compromiso liberadora latinoamericana. cristiano, con su amigo Edwin Laínez. Día internacional de los trabajadores May

Ascensión Hch 1,1-11 / Sl 46 44 Ef 1,17-23 / Mt 28,16-20 Ciriaco, Mónica Primer domingo de mayo: Día de los mártires de Honduras. 1493: Bula Inter Caetera por la que el Papa hace donación de las tierras del nuevo Continente a los Reyes Católicos. 1521: Pedro de Córdoba, primer apóstol misionero de los dominicos en América. Autor del primer catecismo en América. 1547: Cristóbal de Pedraza, obispo de Honduras,

107 Monday Tuesday Wednesday 55 Hch 19,1-8 / Sl 67 66 Hch 10,17-27 / Sl 67 77 Hch 20,28-38 / Sl 67 Máximo Jn 16,29-33 Heliodoro Jn 17,1-11a Augusto, Flavia, Domitila Jn 17,11b-19 1862: México derrota a los franceses en Puebla. 1977: Oscar Alajarín, militante de la Iglesia metodista, 1937: Juicio a Prestes, 16 años de prisión. Brasil. 1893: Nace Farabundo Martí en Teotepeque, Depar- mártir de la solidaridad en Argentina. 1991: Apresado el fazendeiro Jerônimo de Amo rim, tamento de La Libertad, El Salvador. 1994: La Corte Constitucional de Colombia legaliza mandante de la muerte de un sindicalista, Brasil. 1980: Isaura Esperanza, «Chaguita», catequista, de la la «dosis personal» de narcóticos. Legión de María, mártir salvadoreña. 2001: Bárbara Ann Ford, 64, religiosa estadounidense viviendo en el Qui ché desde 1989. Asesinada. Nueva: a las 07h18m en Tauro. May

108 Thursday Friday Saturday 88 Hch 22,30;23,6-11 / Sl 15 99 Hch 25,13-21 / Sl 102 1010 Hch 28,16-20.30-31 / Sl 10 Víctor y Acacio Jn 17,20-26 Pacomio, Gregorio Ostiense Jn 21,15-19 Juan de Ávila, Antonino Jn 21,20-25 1753: Nace Miguel Hidalgo, prócer mexicano. 1982: Luis Vallejos, arzobispo de El Cuzco, Perú, 1795: José Leonardo Chirino, zambo, encabeza la 1770: Carlos III ordena «que se extingan los diferentes amenazado de muerte por su opción preferencial insurrección de Coro, Venezuela, con indios idiomas indios y se imponga el castellano». por los pobres, muere en «accidente». y negros. 1987: Vicente Cañas, misionero jesuita, asesinado por 1994: Toma posesión de la Presidencia de Sudáfrica, 1985: Irne García, sacerdote, y Gustavo Chamorro, los que codiciaban las tierras de los indios que él tras las primeras elecciones multirraciales de la militante, mártires de la justicia y la promoción acompañaba, en Mato Grosso, Brasil. historia del país, Nelson Mandela, y el preso humana en Guanabanal, Colombia. 1989: Nicolás van Kleef, vicentino holandés, es político vivo con más años pasados en prisión. 1986: Josimo Morais Tavares, sacerdote, mártir de la asesinado por un militar en Santa María, Chiriquí, pastoral de la tierra, en Imperatriz, Brasil. Panamá. Día de la Cruz Roja Internacional May

Pentecostés Hch 2,1-11 / Sl 103 1111 1Cor 12,3b-7.12-13 / Jn 20,19-23 Anastasio 1974: Carlos Mugica, sacerdote, mártir del pueblo de las «villas miseria». www.carlosmugica.com.ar 1977: Alfonso Navarro, sacerdote, y Luis Torres, monaguillo, mártires en El Salvador. Creciente: a las 22h47m en Leo.

109 Monday Tuesday Wednesday 1212 St 1,1-11 / Sl 118 1313 St 1,12-18 / Sl 93 1414 Hch 1,15-17.20-26 / Sal 112 Mc 8,11-13 Fátima Mc 8,14-21 Matías Jn 15,9-17 Nereo, Aquiles, Pancracio 1829: Natalicio de Segundo Ruiz Belvis, patriota y 1811: Independencia de Paraguay. Fiesta nacional. Día atribuido a la esclava Anastasia, que simboliza a revolucionario puertorriqueño. 1904: † Mariano Avellana, misionero popular, Chile. todas las negras torturadas y estupradas hasta la 1888: Es abolida jurídicamente la esclavitud en Brasil, 1980: Masacre del río Sumpul, El Salvador, donde muerte por los blancos dueños de haciendas. cuando ya el 95% de los negros habían conquis- perecen más de 600 personas. 1957: La OIT adopta el Convenio 107 sobre Poblacio nes tado la libertad por sí mismos (Ley áurea). 1980: Juan Caccya Chipana, obrero, militante, víctima Indígenas y Tribales, que protege al indio. 1977: Luis Aredez, médico, mártir de la solidaridad de la represión policial en Perú. 1980: Walter Voodeckers, misionero belga, compro- entre los pobres de Argentina. 1981: Carlos Gálvez, sacerdote, mártir en Guatemala. metido con los campesinos pobres, mártir en 1998: Es allanada la sede de la Comisión de Justicia y 1988: Campesinos mártires por la causa de la Paz, Escuintla, Guatemala. Paz de la Conferencia Nacional de Religiosos de Cayara, Perú. 20 años. Colombia, en Bogotá, por el ejército. 10 años. 1991: Porﬁ rio Suny Quispe, militante y educador, mártir de la justicia y solidaridad en Perú. May

110 Thursday Friday Saturday 1515 Gn 14,18-20 / Sl 109 1616 St 2,14-24.26 / Sl 111 1717 St 3,1-10 / Sl 11 Isidro, Cor 11,23-26 / Lc 9,11b-17 Juan Nepomuceno, Ubaldo Mc 8,34-39 Pascual Bailón Mc 9,2-13 Juana de Lestonnac 1818: Juan II aprueba la venida de colonos suizos para 1961: Comienza el bloqueo comercial de EEUU contra 1903: Fusilado en Panamá el general y guerrillero la actual Nova Fribugo (estado de Rio de Janeiro), Cuba, en respuesta a la Reforma Agraria realizada Victoriano Lorenzo, héroe nacional. tras la hambruna de 1817 en Suiza. por la revolución cubana. 1986: Nicolás Chuy Cumes, periodista evangélico, már- 1981: Edgar Castillo, periodista, asesinado, Guate- Día mundial de las telecomunicaciones tir de la libertad de expresión en Guatemala. mala. Un llamado a evitar los enormes desequilibrios en 1987: Mártires indígenas, víctimas del despojo de sus la producción de mensajes y programas. tierras, en Bagadó, Colombia. Día Internacional de los objetores de conciencia May

Trinidad Ex 34,4b-6.8-9 / Int. Dn 3 1818 2Cor 13,11-13 / Jn 3,16-18 Rafaela Mª Porras 1525: Fundación de Trujillo (Honduras). 1781: José Gabriel Condorcanqui, Tupac Amaru II, luchador de Perú y Bolivia, descoyuntado. 1895: Nace Augusto C. Sandino en Nicaragua. 1950: Se reúne en Rio de Janeiro el Consejo Nacional de Mujeres Negras.

111 Monday Tuesday Wednesday 1919 St 3,13-18 / Sl 18 2020 St 4,1-10 / Sl 54 2121 St 4,13-17 / Sl 48 Pedro Celestino Mc 9,14-29 Bernardino de Siena Mc 9,30-37 Felicia y Gisela, Juan Eliot Mc 9,38-40 1895: Muere en combate, luchando por la independen- 1506: Muere Colón en Valladolid (España). 1897: Muere en Puerto Plata Gregorio Luperón, héroe cia de Cuba, José Martí. 1976: Héctor Gutiérrez y Zelmar Michellini, militantes de la independencia de República Dominicana. 1995: Fallece Jaime Nevares, obispo de Neuquén, uruguayos, mártires de la lucha del pueblo. 1981: Pedro Aguilar Santos, sacerdote, mártir, Gua- voz profética de la Iglesia argentina. 1981: Pedro Aguilar Santos, sacerdote, mártir de la temala. 1997: Manoel Luis da Silva, 40, agricultor sin tierra, causa de los pobres, Guatemala. 1991: Jaime Gutiérrez Alvarez, religioso, Colombia. asesinado, São Miguel de Taipú, Brasil 1993: Destitución del Presidente de la República de 1991: Irene McCormack, misionera, y compañeros, Llena: a las 21h11m en Escorpión. Venezuela, Carlos Andrés Pérez. 15 años. mártires por la causa de la paz, Perú. 1998: Asesinado, en Pesqueira (PE), Brasil, Francisco Día mundial (de la ONU) de la diversidad de Assis Araújo, Cacique Xukuru. 10 años. cultural para el diálogo y el desarrollo May

112 Thursday Friday Saturday 2222 St 51-6 / Sl 48 2323 St 5,9-12 / Sl 102 2424 St 5,13-20 / Sl 140 Joaquina Vedruna, Rita de Casia Mc 9,41-50 Desiderio, Ludwig Nommensen Mc 10,1-12 Vicente de Lerins Mc 10,13-16 1937: Masacre de Caldeirão, Brasil. 1977: Elisabeth Käseman, militante luterana, mártir de 1822: Batalla del Pincincha, Independencia plena de 1965: Brasil envía 280 soldados, solicitados por EEUU, los pobres, Buenos Aires, Argentina. Ecuador. 1986: Ambrosio Mogorrón, enfermero español, y comen apoyo al golpe en Santo Domingo. Semana de solidaridad pañeros campesinos, mártires de la solidaridad Día internacional de la ONU de la biodiversidad con los pueblos de todos los territorios coloniales. en San José de Bocay, Nicaragua. 2005: Edickson Roberto Lemus, luchador por la reforma agraria, asesinado. Progreso, Honduras. May

Corpus Christi Dt 8,2-3.14b-16a / Sl 147 2525 1Cor 10,16-17 / Jn 6,51-58 Vicenta López Vicuña Gregorio VII 1810: Revolución de mayo, Día de la Patria Argentina. 1987: Bernardo López Arroyave, sacerdote colombiano mártir a mano de terratenientes y militares.

113 Monday Tuesday Wednesday 2626 2727 1Pe 1,10-16 / Sl 97 2828 1Pe 1,18-25 / Sl 147 1Pe 1,3-9 / Sl 110 Agustín de Cantorbery Mc 10,28-31 Emilio y Justo Mc 10,32-45 Felipe Neri, Mariana Paredes Mc 10,17-27 Juan Calvino 1926: Golpe de Estado que lleva al derechista Salazar al 1966: Independencia de Guyana. 1975: Se ofi cializa el quechua en Perú. poder en Portugal, hasta su muerte en 1970. 1969: Enrique Pereira Neto, sacerdote, 28 años, mártir 1993: Javier Cirujano, misionero, mártir de la paz y la de la justicia en Recife, Brasil. Menguante: a las 21h57m en Piscis. solidaridad en Colombia. 15 años. 2001: La justicia francesa llama a Henry Kissinger, implicado en asesinatos de ciudadanos franceses bajo Pinochet. 2004: Centroamérica fi rma un TLC con EEUU, a ratifi car por el Congreso de cada país. May

114 Thursday Friday Saturday 2929 1Pe 2,2-5.9-12 / Sl 99 3030 Corazón de Jesús 3131 Sf 3,14-18 / Int. Is 12,2-6 Maximino, Jiri Tranovsky Mc 10,46-52 Dt 7,6-11 / Sl 102 /Mt 11,25-30 Visitación de María Lc 1,39-56 1969: El «cordobazo»: explosión social contra la dicta- Fernando, Juana de Arco 1979: Teodoro Martínez, campesino, militante cristiano, dura de Onganía, en Córdoba, Argentina. 1961: Cae asesinado el dictador dominicano Rafael mártir en Nicaragua. 1978: Masacre de un centenar de indígenas queq'chies Leónidas Trujillo. 1986: I Encuentro de Agentes de Pastoral Negros de en Panzós, Guatemala. 30 años. 1994: María Correa, religiosa paraguaya, hermana de Duque de Caxias y São João de Meriti. 1980: Raimundo Ferreira Lima, «Gringo», campesino, los indígenas Mby'a y profeta de la denuncia en 1990: Clotario Blest, profeta cristiano en el mundo sindicalista, agente de pastoral, mártir en Concei- su tierra. Paraguay. sindical chileno. ção do Araguaia, Brasil. 1996: La comisión de desaparecidos políticos aprueba Día mundial sin tabaco 2001: La jueza Servini, de Argentina, reitera a Chile el indemnización a la familia de Fiel Filho, Brasil. pedido de extradición de Pinochet para juzgarlo por el asesinato del general Prats. June

Domingo 9º ordinario Dt 11,18.26-28.32 / Sl 30 11 Rm 3,21-25a.28 / Mt 7,21-27 Justino 1989: Sergio Restrepo, sacerdote, mártir de la libera- ción de los campesinos de Tierralta, Colombia. 1991: João de Aquino, presidente del Sindicato de Nueva Iguazú, Brasil, asesinado.

115 Faith and Politics Leonardo Boff Petrópolis, Rio de Janeiro, Brazil 1. Social Politics (P) maintain unaltered the relation of strength that those in This encompasses everything that refers to the com- power favor), of the left (those who aim to change the mon good of society or, better yet, people’s participation structures that marginalize the vast majority of people), in social life. Thus, for example, health, education, trans- or of the center (parties that maintain a certain equilib- portation, construction and maintenance of roads, water, rium between the right and left, procuring advantages and infrastructure are all aspects of social politics. To for themselves and the groups they represent). fi ght for a district health clinic in a poor neighborhood, Since it represents only a part and not the whole of to come together to obtain a bus route to the outskirts society, the political party is, by nature, confl ictive; poli- of the city, to join a demonstration in the center of the ticians are adversaries –not enemies– because they have city in favor of land reform, against urban speculation, different projects and programs. But we have to be clear or against political violence is to do social politics. This about what Max Weber said in his famous text Politics type of politics focuses on the common good of all or of as a Vocation: “whoever is active in politics strives for a group whose rights are not being respected. Defi ning it power either as a means in serving other aims, ideal or in brief is to say: social politics, or Politics with a capital egoistic, or as ‘power for power’s sake,’ that is, in order P, signifi es the common search for the common good. to enjoy the prestige-feeling that power confers.” Histor- 2. Party Politics (p) ically, it was the latter type of political power that was This is the fi ght for the power of the State, to win exercised by our elites in order to benefi t themselves, municipal, state, or national government. Political par- forgetting the subject of all power—the people. ties exist to gain power, whether to change it (revolu- 3. Faith and Its Political Dimension tionary process), or to exercise it as it is constituted (to Faith has to do with God and God’s revelation. But it govern the State as it exists). The party, just as the word is a constituent part of society and is one of the factors indicates, is part and parcel of society, but not all of that creates opinions and decisions. It is like a bicycle: society. Each party has behind it the interests of groups it only serves society effectively on two wheels, the or classes that seek to create a project for the whole of wheel of religion and the wheel of politics. society. If a party succeeds in controlling the power of The wheel of religion is made concrete by prayer, the State (the government), it will direct public policies celebrations, preaching, and the reading of scripture. in conformity with its own program and vision. Through these means, it forms convictions that are at In respect to party politics, it is important to take the base of concrete decisions. into account the following points: The second wheel is the wheel of politics. Faith • to see what the party’s program is; expresses itself through the practice of justice, solidarity • to see how the public enters into this program: and denouncing oppression. As one can see, the politics whether it has been discussed by people at the base; if here is synonymous with ethics. We have to learn how it respects the historical claims of the people; if it pro- to maintain an equilibrium between these two wheels to vides for the participation of the people through their ride correctly. movements and organisms in its conception, implemen- The Bible considers the wheel of the political (eth- tation, and control; ics) as more important than the wheel of religion as cult. • to see who are the candidates who represent the Without ethics, faith remains empty and inoperative. It program: their biography; whether or not they have is practice, not words, that counts with God. One does maintained an organic connection with the base; wheth- not move ahead by saying “Lord, Lord” and organizing a er they are truly allies and representatives of the cause celebration; it is more important to do the Father’s will, of justice and necessary social change; or whether they to practice love, mercy and justice—practical things, all prefer to continue social relations as they now are, to- of them—and as such, ethical. We do this through ac- gether with their contradictions and even injustices. tivities such as participating in a labor protest or joining These few criteria are enough to give a picture of the a union or human rights group. party and its candidates, of the right (those who wish to There are many relations between politics and faith Translated by Ernie Schibli by Ernie Translated 116 and, for example, with the State, the Church hierarchy, • A liberating politics that comes from the poor and base communities, and the laity. We will now analyze the excluded majority: it has to start from below so that no relation of faith with the individual citizen and with the one is left out; if it were to come from salaried workers activist Christian layperson. or the bourgeois, about half of the people would be left 4. Faith, Politics and the Individual Citizen out right at the beginning; In the concrete, faith and politics come together • A liberating politics that uses liberating methods, in the life of an individual. Politics is a dimension of that is, that uses processes which permit the participa- concrete faith to the extent that a person lives his or tion of the people, from the bottom to the top, from her faith on both wheels: faith as worship and faith as inside to out; this politics seeks another kind of democ- ethics, faith as spirituality and faith as the practice of racy—not just a representative democracy whereby we justice. Faith includes the political. That is to say, Chris- have the right every four years to elect a president to tians, by the mere fact of being such, ought to concern whom we delegate power without retaining any control. themselves with justice and the social good; they also It seeks a participatory democracy through which the should opt for programs and people who come closest people—along with their organizations—can discuss, to what we understand as Jesus’ project—the project of decide, and resolve social questions. In sum, it seeks a God in history. socio-cosmic democracy that extends the rights of citi- But faith transcends the political, because faith also zenship to the Earth, ecosystems, and all the created concerns eternal life, the resurrection of the body, and beings with which we maintain relationships of interde- the transformation of the universe, something which no pendence. social policy, party or State can promise. We seek a just • A politics which uses transparent means (that the and fraternal society but, at the same time, we seek the powerful find so difficult to use) such as truth, active resurrection of the body and eternal life, and complete resistance, and solidarity. The means used for creating and everlasting happiness. But faith is not only good a just and peaceful society must themselves by just and because it makes a promise; it is also good because it peaceful. inspires a society that is human, just, and tolerant. • Activism demands competence, knowledge of the The step from faith to party politics is not direct. social reality, and a spirituality that is able to perceive We cannot learn directly from the Gospel what party to Jesus’ Utopia being realized in this world, to the extent support, what person we should vote for, or what the that there is greater dignity and a better quality of life. minimum wage should be. The Gospel does not offer An example of this is the growth in many dioceses of the solutions, but it does offer inspirations that enable us Faith and Politics Movement (Movimiento fe y política), to make a good choice as to the party that we choose which aims at improving the participation of Christians or the dignified salary that we establish. However, to do in the field of politics (by studying and retraining one- this we need adequate tools for analyzing society, move- self) and in the field of faith (feeding the mystical and ments, institutions, parties, and programs, allowing us to deepening theological understanding). give substance to our faith. 5. Faith, Politics, and the Activist Layperson Conclusion: the Dangerous Memory of Jesus The lay person is a member of the People of God Christians must never forget that we are heirs to and the Christian community. She is a citizen quali- the dangerous and liberating memory of Jesus. Due to fied by faith and militancy. Illumined by faith, she can his commitment to the project of the God of Life and and ought to participate in party politics. Of course, no to the humiliated and suffering people of his time, he one can be ordered by bishops or priests to support a was persecuted, made a political prisoner, tortured, and particular party (Christian). Politics are lay, not clerical. condemned to die on the cross, the worse political-reli- Christian faith and the Gospel offer criteria for determin- gious punishment of his era. In the name of this God of ing our political orientation, some of which I would like Life, he was resurrected in order to inspire insurrection to enumerate. against social and party politics that penalize the peo- • A liberating politics: it is not enough to reform ple—especially the poorest—and eliminate the prophets society; it is important to construct another model of and preachers of a fuller justice. He was resurrected to society that permits greater inclusion by way of partici- give courage to all of those who seek a new society char- pation, social justice, and dignity; liberation requires acterized by liberating relationships with nature, with all this and a simple reform will not achieve it. human beings, and with God. ❑ 117 May M T W T F S D M T W T F S D 1 2 3 4 19 20 21 22 23 24 25 5 6 7 8 9 10 11 26 27 28 29 30 31 2008 12 13 14 15 16 17 18 Monday Tuesday Wednesday Thursday

2 3 4 5

9 10 11 12

16 17 18 19

23 24 25 26

30 118 M T W T F S D M T W T F S D July 1 2 3 4 5 6 21 22 23 24 25 26 27 7 8 9 10 11 12 13 28 29 30 31 14 15 16 17 18 19 20 JUNE Friday Saturday Sunday 1 1 2 3 4 5 6 7 6 7 8 8 9 10 11 12 13 13 14 15 14 15 16 17 18 20 21 22 19 20 21 22 23 24 27 28 29 25 26 27 28 29 30

119 Monday Tuesday Wednesday 22 2Pe 1,1-7 / Sl 90 33 2Pe 3,12-15a.17-18 / Sl 89 44 2Tm 1,1-3.6-12 / Sl 122 Pedro y Marcelino Mc 12, 1-12 Carlos Luanga Mc12,13-17 Francisco Caracciolo Mc 12,18-27 1537: Bula Sublimis Deus de Paulo III, que condena Juan XXIII 1559: El Oidor Fernando Santillán informa de las la esclavitud. 1548: Juan de Zumárraga, obispo de México, protec tor matanzas de indios en Chile. 1987: Sebastián Morales, evangélico, diácono, mártir de los indios. 1980: José María Gran, misionero, y Domingo Batz, de la fe y la justicia en Guatemala. 1758: La Comisión de Límites encuentra a los Yano- sacristán, mártires en El Quiché, Guatemala. mami de Venezuela. Día internacional de los niños 1885: São Carlos Luanga y compañeros, mártires de víctimas inocentes de la agresión. Uganda. Patronos de la juventud africana. 1963: Muere Juan XXIII. Nueva: a las 14h23m en Géminis. June

120 Thursday Friday Saturday 55 2Tm 2,8-15 / Sl 24 66 2Tm 3,10-17 / Sl 118 77 2Tm 4,1-8 / Sl 70 Bonifacio Mc 12,28-34 Norberto Mc 12,35-37 Roberto, Seattle Mc 12,38-44 1573: Ejecución del cacique Tanamaco (Venezuela). 1940: Muere Marcos Garvey, líder negro jamaicano, 1494: Castilla y Portugal ﬁrman el Tratado de Tordesillas 1981: Se descubre el primer caso de SIDA de la historia, mentor del panafricanismo. negociando su expansión en el Atlántico. en Los Angeles, EEUU. 1980: José Ribeiro, líder de la nación indígena Apuriña, 1978: Comienza la organización del Movimiento Negro 1988: Agustín Ramírez y Javier Sotelo, obreros mártires asesinado, Brasil. Uniﬁcado (MNU). de la lucha de los marginados del Gran Buenos 1989: Pedro Hernández y compañeros, líderes 1990: Hna. Filomena Lopes Filha, apóstol de las favelas, Aires, Argentina. 20 años. indígenas, mártires del reclamo de la propia Nova Iguaçú, asesinada. 2000: La Corte de Santiago retira la inmunidad a Pino- tierra, en México. 1998: Asalto del ejército a reunión indígena en El Charco chet, acusado por 109 querellas en los tribunales (Gro) México: 10 campesinos muertos. 10 años. chilenos y buscado internacionalmente. 2005: Tras 30 años de lucha, se devuelven las tierras de Día mundial del medio ambiente campesinos de las Ligas Agrarias Paraguayas. June

Domingo 10º del tiempo ordinario Os 6,3-6 / Sl 49 88 Rm 4,18-25 / Mt 9,9-13 Salustiano, Medardo 1706: Una carta regia manda secuestrar la primera tipografía de Brasil, instalada en Recife. 1982: Luis Dalle, obispo de Ayaviri, Perú, amenazado de muerte por su opción por los pobres, muere en «accidente» provocado nunca esclarecido.

121 Monday Tuesday Wednesday 99 1Re 17,1-6 / Sl 120 1010 1Re 17,7-16 / Sl 4 1111 Hch 11,21b-26;13,1-3/ Sal 97 Efrén, Columbano, Aidan, Bede Mt 5,1-12 Críspulo y Mauricio Mt 5,13-16 Mt 10,7-13 Bernabé 1597: José de Anchieta, canario, evangeli zador de 1521: Los indios destruyen la misión de Cumaná 1980: Ismael Enrique Pineda y compañeros, promoto- Brasil, «Gran Padre» de los guaraníes. (Venezuela) construida por Las Casas. res de Cáritas en San Salvador, desaparecidos 1971: Héctor Gallego, sacerdote colombiano, desapa- 1835: Aprobada la pena de muerte inapelable contra el en El Salvador. recido en Santa Fe de Veraguas, Panamá. esclavo que mate o moleste a su señor, Brasil 1979: Juan Morán, sacerdote mexicano, mártir en 1993: Norman Pérez Bello, militante, mártir de la fe y defensa de los indígenas mazahuas. la opción por los pobres, Colombia. 1981: Toribia Flores de Cutipa, dirigente campesina Creciente: a las 10h03m en Virgo. víctima de la represión en Perú. June

122 Thursday Friday Saturday 1212 1Re 18,41-46 / Sl 64 1313 1Re 19,9a.11-16 / Sl 26 1414 1Re 19,19-21 / Sl 15 Gaspar, Juan de Sahagún Mt 5,20-26 Antonio de Padua Mt 5,27-32 Eliseo, Basilio el Grande, Mt 5,33-37 1514: Por primera vez se da lectura al «requerimiento» 1645: Comienza la Insurrección Pernambucana para Gregorio Nacianceno, Gregorio de Nisa (para el cacique Catarapa), en la voz de Juan expulsar el dominio holandés de Brasil. 1977: Mauricio Silva, uruguayo, hermanito del Evange- Ayora, en la costa de Santa Marta. 2003: La Suprema Corte de México concede la extra- lio, barrendero en Buenos Aires. Desaparecido. 1981: Joaquín Neves Norte, abogado del Sindicato dición a España de Ricardo Cavallo, torturador 1980: Cosme Spessoto, sacerdote italiano, párroco, de Trabajadores Rurales de Naviraí, Paraná, en la dictadura argentina. mártir en El Salvador. Brasil, asesinado. 1983: Vicente Hordanza, sacerdote misionero al servi- 1935: Finaliza la guerra del Chaco. cio de los campesinos, Perú. 25 años. 2005: El Supremo argentino declara inconstitucionales las leyes de obediencia debida y punto ﬁnal. June

Domingo 11º ordinario Ex 19,2-6a / Sl 99 1515 Rm 5,6-11 / Mt 9,36-10,8 Mª Micaela, Vito 1932: Bolivia-Paraguay: comienza la guerra del Chaco. 1952: Víctor Sanabria, arzobispo de San José de Costa Rica, defensor de la justicia social. 1987: Operación Albania: 12 personas asesinadas en Santiago de Chile por servicios de seguridad. 1989: Teodoro Santos Mejía, sacerdote, Perú. 2005: La Suprema Corte de México declara no prescrito el delito del expresidente Echeverría por genocidio, por la mantanza de estudiantes de 1971. 123 Monday Tuesday Wednesday 1616 1Re 21,1-16 / Sl 5 1717 1Re 21,17-29 / Sl 50 1818 2Re 2,1.6-14 / Sl 30 Juan Francisco de Regis Mt 5,38-42 Ismael y Samuel Mt 5,43-48 Germán Mt 6,1-6.16-18 1976: Masacre de Soweto, Sudáfrica: 700 niños ase- 1703: Nacimiento de John Wesley, Inglaterra. 1954: Jacobo Arbenz, presidente de Guatemala re- sinados por negarse a aprender «afrika ans», la 1983: Felipa Pucha y Pedro Cuji, campesinos indíge- nuncia ante la invasión auspiciada por la CIA. lengua del opresor. nas, mártires del derecho a la tierra en Culluctuz, 1997: Brasil aprueba la ley que permite privatizar las 1976: Aurora Vivar Vásquez, militante, sindicalista, Ecuador. 25 años. comunicaciones. mártir de las luchas obreras de Perú. 1991: Fin del apartheid en Sudáfrica. Llena: a las 12h30m en Sagitario. Día internacional contra la desertiﬁ cación June

124 Thursday Friday Saturday 1919 Eclo 48,1-15 / Sl 96 2020 2Re 11,1-4.9-18.20 / Sl 131 2121 2Cro 24,17-25 / Sl 88 Romualdo Mt 6,7-15 Silverio Mt 6,19-23 Luis Gonzaga Mt 6,24-34 1764: Nace José Artigas, libertador de Uruguay, "padre" Día del refugiado africano. Onésimo Nesib de la Reforma Agraria. 1820: Fallece Manuel Belgrano, prócer argentino. 1984: Sergio Ortiz, seminarista, mártir de la persecución 1867: Es fusilado Maximiliano, Emperador impuesto 1923: Es asesinado Doroteo Arango, «Pancho Villa», a la Iglesia en Guatemala. a México. general revolucionario mexicano. Año nuevo aymara 1986: Masacre en los penales de Lima, Perú. 1979: Rafael Palacios, sacerdote, mártir de las comunidades de base salvadoreñas. 1995: Greenpeace logra que Shell y Esso no hundan en el océano la plataforma petrolera Brent Spar, evitando que hayan sido hundidas otras 200. Día mundial (de la ONU) de los refugiados Solsticio, de verano en el Norte, y de invierno en el Sur, a las 19h59m. June

Domingo 12º ordinario Jer 20,10-13 / Sl 68 2222 Rm 5,12-15 / Mt 10,26-33 Juan Fisher, Tomás Moro 1534: Benalcázar entra y saquea Quito. 1965: Arturo Mackinnon, canadiense, Misionero de Scarboro, asesinado en Monte Plata por militares por defender a los pobres, Dominicana. 1966: Manuel Larraín, obispo de Talca, presidente del CELAM, pastor del pueblo chileno.

125 Monday Tuesday Wednesday 2323 2Re 17,5-8.13-15a.18 / Sl 59 2424 Juan Bautista/ Is 49,1-6 / Sal 2525 2Re 2,13; 23.1-3 / Sl 118 Mt 7,1-5 138 / Hch 13,22-26 Guillermo, Máximo Mt 7,15-20 Zenón, Marcial Nacimiento de Juan Bautista Lc 1,57-66.80 Confesión de Ausburgo, Felipe Melancton 1524: Llegan a la costa de México «los doce apóstoles Día de año nuevo andino. 1524: Coloquio de los sacerdotes y sabios aztecas de la Nueva España», franciscanos. 1541: Rebelión indígena en el oeste de México con los «Doce Apóstoles de México». 1936: Nace Carlos Fonseca. (Guerra de Mixton). 1975: Mártires de Olancho: Iván Betancourt, Miguel 1967: Masacre de San Juan, en el centro minero Siglo 1821: Batalla de Carabobo, Venezuela. «Casimiro» y 7 campesinos hondureños. XX, Bolivia. Mueren mineros y sus familias. 1823: Se constituye la Federación de las Provincias Unidas de Centroamérica, de corta existencia. June

126 Thursday Friday Saturday 2626 2Re 24,8-17 / Sl 78 2727 2Re 25,1-12 / Sl 136 2828 Lam 2,2.10-14.18-19 / Sl 73 Pelayo Mt 7,21-29 Cirilo de Alejandría Mt 8,1-4 Ireneo Mt 8,5-17 1541: Muerte violenta de Pizarro. 1552: Domingo de Santo Tomás y Tomás de San 1890: Brasil abre la puerta a los emigrantes europeos; 1822: Histórico encuentro de San Martín y Bolívar Martín, dominicos, primeros obispos de Bolivia, los africanos y los asiáticos sólo podrán entrar en Guayaquil. defensores del indio. mediante autorización del Congreso. 1945: Se firma la Carta de la ONU en San Francisco. Co- 1982: Juan Pablo Rodríguez Ran, sacerdote indígena, 1918: Desembarco de marines en Panamá. 90 años. menzará a existir oficialmente el 24.10.1945. mártir de la justicia para Guatemala. 1954: Es derrocado Jacobo Arbenz. 1987: Creación de la Confederación de los Pueblos 1986: El Tribunal Internacional de La Haya declara a 2001: Wlademiro Montesinos ingresa en la cárcel de Indígenas de México. EEUU «culpable de violar el Derecho Internacio- la base naval de El Callao, Perú. Día internacional de lucha contra el nal por su agresión contra Nicaragua». uso indebido y el tráfico ilícito de drogas. Día de apoyo a las víctimas de la tortura Menguante: a las 07h10m en Aries. June

Pedro y Pablo Hch 12,1-11 / Sl 33 2929 2Tm 4,6-8.17-18 / Mt 16,13-19 Pedro y Pablo 1995: Conﬂicto de tierras en São Félix do Xingú, Brasil. Mueren 6 agricultores y un policía. 1997: Condenados los tres «mandantes» del asesinato de Josimo Tavares (Brasil, 1986).

127 Mysticism and politics Frei Betto São Paulo, Brazil “There is nothing more political than saying that parties—the Pharisees and the Herodians—to con- religion doesn’t have anything to do with politics,” spire together with “plans to kill Jesus.” The political states South African bishop and Nobel laureate Des- implications of Jesus’ actions became so threatening mond Tutu. In Latin America, it is not possible to that they brought Caiaphas to say, in the name of the separate faith and politics, just as it was not possible Sanhedrin, that “it would be better for one person to in the Palestine of the fi rst century. In the land of die for the people, rather than let the entire country Jesus, whoever held political power also had religious be destroyed.” power in their hands, and vice-a-versa. The idea that mysticism and politics do not have The fact that faith and politics are always con- anything to do with each other is widespread among nected in our concrete lives, as the social beings many Christians. They see them as two chemical that we are—or “political animals,” according to elements that repel each other. It suffi ces to see Aristotle—is not news, except perhaps for those who how the two groups live: the mystics, locked away have been deceived by a fundamentalist reading of in their contemplative refuges, far away from the the Bible, which attempts to disincarnate what God fl uctuations of the stock market, absorbed in ascetic wanted to incarnate. exercises, and indifferent to the political winds that In the life of Jesus, it is impossible to ignore the blow around them; the politicians, running against intimate relationship between faith and politics. We the clock, submerged in a daily grind of meetings, know that Jesus had faith because the texts speak of analyses, and decisions, without time for even their the long periods of time that he spent in prayer. The families, much less meditation and prayer! Gospel speaks to us of the crises of faith of Jesus— It is not the Gospel where the roots of this ul- the temptations in the desert and the abandonment timate testimony about God are found, but rather that he felt in his agony. in the ancient pre-Christian religions and the philo- There are some who insist that Jesus limited him- sophical schools of the Greeks and Romans, who pro- self to communicating a religious message that did claimed the duality between the soul and the body, not have anything to do with politics or ideology. the natural and the supernatural, and the sacred and Such a reading is only possible if biblical exegesis is the profane. It is important to emphasize that the reduced to fi shing for a few random verses, torn from great mystics were simultaneously immersed in the their contexts. The text is not the only thing that political effervescence of their time; Francis of As- reveals the Word of God—the social, political, eco- sisi questioned nascent capitalism; in On the Rule of nomic, and ideological context in which the praxis of Princes, Thomas Aquinas defended the right to insur- Jesus was developed are also revelatory. We Christians rection against tyranny; Catherine of Sienna, an il- are disciples of a political prisoner. Even if Jesus was literate woman, challenged the Pope; Theresa of Avila only aware of religious motivations, his alliance with revolutionized, with Saint John of the Cross, Christian the oppressed and his project of life for all (Jn 10:10) spirituality. had objective political implications. Because of this, Jesus does not seek the seclusion of the Essene he did not die in bed, but on the cross, condemned by monks, nor is he guided by the penitential practice two political processes. of John the Baptist. He commits himself to the con- Mark shows us that the healings accomplished by fl ictive nature of the Palestine of his time. The Son Jesus—the man possessed by an evil spirit, the moth- reveals the Father in order to embrace the poor, the er-in-law of Peter, the possessed, the leper, the para- hungry, the sick, and the sinners; to unmask the lytic, the man with the withered hand—destabilized scribes and the Pharisees; to be surrounded by the the ideological system and the ruling political inter- multitudes; to make himself an uncomfortable pres- ests to such a degree that they caused two enemy ence at the great festivals in Jerusalem. 128 Through this activity, which brings grave political to legitimize the mechanisms of domination through repercussions, Jesus is revealed as a mystic, that is, kidnapping language and bringing it into the sphere as someone who lives passionately a loving intimacy of abstraction, as if religious discourse could, in a with God, who he treats as “Abba,” an Aramaic term way, stop being political. which expresses deep tenderness, like our “daddy.” The theology produced in Latin America today, His encounter with the Father does not demand with- starting from the poor—known as Liberation Theol- drawal from the polis, but it does demand an opening ogy—consciously accepts its political involvement of the heart to the divine will. and its ideological mediations. It is not born out of Faith Politically Incarnated an academic limbo in universities and libraries, but Today in Latin America, we live in a context of op- from the struggle of thousands of Christian Base pression/liberation. Here, it is not possible to imagine Communities that nourish our faith with the blood of a Christian way of life that is political neutral or that innumerable martyrs. is capable of uniting through religion what has been The changes that occurred in Eastern Europe have antagonistically divided by unjust economic relations. forced Liberation Theology to revise its conception As Latin American Christians committed to the project of socialism. This is not just a theoretical effort to of the God of Life, the existence of massive poverty separate the wheat from the shaft, but above all, to forces us, in the name of faith, to take a position. restore the hope of the poor, and to open a new lib- This reality demonstrates that the project of erating horizon for the struggle of the working class. justice and happiness desired by God for the human To ignore the depth of these changes would be like being, described in Genesis, was shattered by sin. The trying to block out the sun with a finger. Additionally, victims of this rupture are principally the poor. Be- to believe socialism has completely failed would be cause of this, Jesus took their side. He did not do this to disown its societal victories—above all when seen because the poor are holier or better that the rich. He from the point of view of the poor countries—and to did it simply because they were poor: the collective accept the perennial hegemony of capitalism. It has existence of the poor was not part of God’s original been necessary to detect the causes of the chronic plan, because God wanted everyone to share in the deviations of socialist regimes, and to redefine the goods of creation and to live as brothers and sisters. concept of socialism itself. Nobody chooses to be poor. Each poor person is Faith shows us what life demands from us, but it an involuntary victim of unjust relationships. Because does not offer us either the analytical tools or the of this, the poor are called blessed because they keep political instruments necessary for the construction hope alive that their situation will change, that the of this project of social fraternity. The important justice of God will prevail. contributions of political science cannot be ignored In this way, in Latin America, Christian faith inev- by Latin American theological reflection if we want itably presumes a political position: to be on the side to understand the mechanisms which exclude millions of the forces of oppression—like those who condemn of people from their fundamental rights. Further, the the political violence of the oppressed, without ask- contributions of economic and social theories to the- ing about capitalism’s mechanisms of economic vio- ology in no way threaten the integrity of our faith. lence—or on the side of the forces of liberation—like That is, we do not make Marxism into a religion, or those who share the option for the poor. Christian faith into an ideology. There are Christians who sincerely perceive the In our Continent, it is the poor who expand the “symptoms”—misery, sickness, the premature death borders of the Church and transform politics and of millions...—but who do not discover the “causes” ideologies into worldly versions—still connected to of such social problems. In general, such persons or God—of theological discourse. Although faith may sectors occupy the social sector reserved for those not be so strong as to move mountains, at least it people who enjoy social or patrimonial privileges, or leaves us with the certainty that love, reflected in as owners of private property, of both symbolic and liberating practices, enables us to participate with material goods. They develop a theology that seeks one another in total communion. ❑ 129 June M T W T F S D M T W T F S D 1 16 17 18 19 20 21 22 2 3 4 5 6 7 8 23 24 25 26 27 28 29 2008 9 10 11 12 13 14 15 30 Monday Tuesday Wednesday Thursday

1 2 3

7 8 9 10

14 15 16 17

21 22 23 24

28 29 30 31

130 M T W T F S D M T W T F S D August 1 2 3 18 19 20 21 22 23 24 4 5 6 7 8 9 10 25 26 27 28 29 30 31 11 12 13 14 15 16 17 JULY Friday Saturday Sunday 1 4 5 6 2 3 4 5 6 7 11 12 13 8 9 10 11 12 13 18 19 20 14 15 16 17 18 19 25 26 27 20 21 22 23 24 25 26 27 28 29 30 31 131 Monday Tuesday Wednesday 3030 Am 2,6-10 / Sl 49 11 Am 3,1-8;4,11-12 / Sl 5 22 Am 5,14-15.21-24 / Sl 49 Protomártires de Roma Mt 8,18-22 Casto, Secundino, Aarón Mt 8,23-27 Vidal, Marcial Mt 8,28-34 Juan Olof Wallin Catalina Winkworth, John Mason Neale 1617: Rebelión de los tupinambas (Brasil). Día de los mártires de Guatemala. (Antes, del ejército). Fiesta nacional de Canadá. 1823: Toma de Salvador, que concluye la guerra de 1520: La «noche triste», derrota de los conquistado- 1974: Fallece Juan Domingo Perón, tres veces presi- independencia de Bahia, Brasil. res en México. dente argentino. 1925: Nace el revolucionario africano Lumunba. 1975: Dionisio Frías, campesino, mártir de las luchas 1981: Tulio Maruzzo, sacerdote italiano, y Luis Nava- 1969: Primera misión humana que llega a la luna. por la tierra en la Rep. Dominicana. rre te, catequista, mártires en Guatemala. 1991: Iª Conferencia legal del Congreso Nacional 1978: Hermógenes López, fundador de la Acción 1990: Mariano Delaunay, maestro, mártir de la edu- Africano, Sudáfrica, después de 30 años. Católica Rural, mártir de los campesinos. Gua- cación liberadora en Haití. Nueva: a las 21h18m en Cáncer. temala. 30 años. 2002: Entra en vigor el Tribunal Penal Internacional, aun con la oposición de EEUU. June

132 Thursday Friday Saturday 33 Ef 2,19-22 / Sal 116 44 Am 8,4-6.9-12 / Sl 118 55 Am 9,11-15 / Sl 84 Tomás apóstol Jn 20,24-29 Isabel de Portugal Mt 9,9-13 Antonio Mª Zaccaria Mt 9,14-17 1951: Es aprobada en Brasil la ley Alfonso Arinos, 1776: Independencia de EEUU. Fiesta nacional. 1573: Ejecución del cacique Tamanaco, Venezuela. que condena como contravención penal la 1974: Antonio Llido Mengua, sacerdote diocesano es- 1811: Independencia de Venezuela. Fiesta nacional. discriminación de raza, color y religión. pañol, detenido y desaparecido bajo Pinochet. 1920: Bolivia ordena dar tierra a los «naturales». 1978: Pablo Marcano García y Nydia Cuevas toman el 1976: Alfredo Kelly, Pedro Dufau, Alfredo Leaden, 1981: Emeterio Toj, campesino indígena, secuestrado Consulado de Chile en San Juan, para denunciar Salvador Barbeito y José Barletti, mártires de en Guatemala. lo absurdo de celebrar la independencia del país la justicia, Argentina. (EEUU) que se la niega a Puerto Rico. 30 años. 1987: Tomás Zavaleta, franciscano salvadoreño, mártir de la solidaridad, en Nicaragua. July

Domingo 14º ordinario Zac 9,9-10 / Sl 144 66 Rm 8,9.11-13 / Mt 11,25-30 María Goretti 1415: Muere John Huss, en Checo-Eslovaquia. 1943: Muere en Buenos Aires Nazaria Ignacia March Mesa, fundadora de las religiosas «Cruzadas de la Iglesia», que fundó en Oruro (Bolivia) el primer sindicato obrero femenino de A.L. 1986: Rodrigo Rojas, militante, mártir de la lucha por la democracia del pueblo chileno.

133 Monday Tuesday Wednesday 77 Os 2,16.17b-18.21-22 / Sl 144 88 Os 8,4-7.11.13 / Sl 113B 99 Os 10,1-3.7-8.12 / Sl 104 Fermín Mt 9,18-26 Eugenio, Adriano, Priscila Mt 9,32-38 Rosario de Chiquinquirá Mt 10,1-7 1976: Arturo Bernal, campesino dirigente de las Ligas 1538: Muerte violenta de Almagro. 1816: En el Congreso de Tucumán, Argentina, las Agrarias, que pereció en la tortura, Paraguay. 1991: Martín Ayala, mártir de la solidaridad de los Provincias Unidas del Río de la Plata declaran su 1991: Carlos Bonilla, obrero, mártir del derecho al marginados de su pueblo salvadoreño. independencia de España. Fiesta nacional. trabajo en Citlaltepetl, México. 1821: San Martín proclama a Perú independiente. 2005: Atentado terrorista en el metro de Londres. 1880: Joaquín Nabuco funda la Sociedad Brasileña contra la esclavitud, que tuvo una gran actuación en plazas públicas y clubes. 1920: Pedro Lersa, Recife, luchador por los derechos de los trabajadores, preso y muerto en la prisión. Creciente: a las 23h35m en Libra. July

134 Thursday Friday Saturday 1010 Os 11,1-4.8c-9 / Sl 79 1111 Os 14,2-10 / Sl 50 1212 Is 6,1-8 / Sl 92 Cristóbal Mt 10,7-15 Benito Mt 10,16-23 Juan Gualberto Mt 10,24-33 1509: Nacimiento de Calvino, en Francia. 1968: Fundación del Movimiento Indio de EEUU 1821: Bolívar crea la República de la Gran Colombia. 1973: Independencia de las Bahamas. (American Indian Movement). 1917: Huelga general e insurrección en São Paulo. 1980:Faustino Villanueva, sacerdote español, mártir al 1977: Carlos Ponce de León, obispo de San Nicolás, 1976: Aurelio Rueda, sacerdote, mártir de los habitantes servicio del pueblo indígena, Guatemala. mártir de la justicia en Argentina. de tugurios en Colombia. 1988: Joseph Lafontant, abogado, mártir de la defensa Día mundial de la población de los derechos humanos en Haití. 20 años. 1993: Muere Rafael Maroto Pérez, luchador incansable por la justicia y la libertad en Chile, sacerdote. 2002: Se descubre en Chad un cráneo de 7 millones de años, del homínido más antiguo conocido. July

Domingo 15º ordinario Is 55,10-11 / Sl 64 1313 Rm 8,18-23 / Mt 13,1-23 Enrique 1900: Nace Juana Fernández Solar, santa Teresa de Jesús de los Andes, carmelita chilena. 1982: Fernando Hoyos, jesuita, educador entre los campesinos, muerto por el ejército, Guatemala 1989: Natividad Quispe, indígena, 90 años, Perú. 1991: Riccy Mabel Martínez, violada y asesinada por militares, símbolo de la lucha del Pueblo de Honduras contra la impunidad militar. 2007: Fin de la impunidad legal en Argentina: la Corte Suprema declara nulos los indultos a los represores. 135 Monday Tuesday Wednesday 1414 Is 1,10-17 / Sl 49 1515 Is 7,1-9 / Sl 47 1616 Is 10,5-7.13-16 / Sl 93 Mt 10,34-11,1 Buenaventura, Vladimir Mt 11,20-24 Carmen Mt 11,25-27 Francisco Solano 1972: Héctor Jurado, pastor metodista, mártir del 1750: José Gumilla, misionero defensor de los indios, Camilo de Lelis pueblo uruguayo, torturado. cultivador de las lenguas indígenas, Venezuela. 1616: Francisco Solano, misionero franciscano, 1976: Rodolfo Lunkenbein, misionero, y Lorenzo Simão, 1982: Los «sin techo» ocupan 580 casas en Santo apóstol de los indios en Perú. bororo, mártires del pueblo indígena, Brasil. André, São Paulo, Brasil. 1630: Hernandarias publica en Paraguay las primeras 1981: Misael Ramírez, campesino, animador de 2000: Muere Elsa M. Chaney (*1930), destacada ordenanzas en defensa de los indios. comunidades, mártir de la justicia, Colombia. feminista estadounidense con estudios sobre 1969: Estalla la «guerra del fútbol» entre El Salvador y 1991: Julio Quevedo Quezada, catequista, El Quiché, las mujeres en América Latina. Honduras, cuyo origen es la expulsión de colonos asesinado por el Estado, Guatemala. salvadoreños de territorio hondureño. Día internacional de la ONU de la Familia July

136 Thursday Friday Saturday 1717 Is 26,7-9.12.16-19 / Sl 101 1818 Is 38,1-6.21-22.7-8 / Int. Is 38 1919 Mq 2,1-5 / Sl 9 Alejo, Bartolomé de las Casas Mt 11,28-30 Arnulfo, Federico Mt 12,1-8 Justa y Ruﬁna, Arsenio Mt 12,1-8 1566: Muere Bartolomé de Las Casas, a los 82 años, 1872: Muere el gran indio zapoteca Benito Juárez. 1824: Es fusilado Itúrbide, emperador de México. profeta defensor de la Causa de los indios. 1976: Carlos de Dios Murias y Gabriel Longueville, 1979: Triunfo de la Revolución Sandinista. 1976: Mártires obreros del ingenio Ledesma, sacerdotes, secuestrados y muertos, mártires 1983: Yamilet Sequiera Cuarte, catequista, Nicaragua. Argentina. de la justicia en La Rioja, Argentina. 1980: Cruento golpe militar en Bolivia, encabezado Llena: a las 02h59m en Capricornio. por el general Luis García Meza. July

Domingo 16º ordinario Sb 12,13.16-19 / Sl 85 2020 Rm 8,26-27 / Mt 13,24-43 Elías 1500: Cédula real que ordena poner en libertad a todos los indios vendidos como esclavos en la Península, y devolverlos a las Indias. 1810: Independencia de Colombia. Fiesta nacional. 1923: Es asesinado Doroteo Arango, «Pancho Villa», general revolucionario mexicano. 1969: El ser humano, en el comandante Neil Amstrong del Apolo XI, pisa la Luna por primera vez. 1981: Masacre de Coyá, Guatemala: trescientos muertos, mujeres, ancianos y niños. 137 Monday Tuesday Wednesday 2121 2222 Cant 3,1-4 / Sl 62 2323 Jer 1,1.4-10 / Sl 70 Mq 6,1-4.6-8 / Sl 49 María Magdalena Jn 20,1-11 Brígida Mt 13,1-9 Lorenzo de Brindis Mt 12,38-42 1980: Jorge Oscar Adur, sacerdote asuncionista, 1978: Mario Mujía Córdoba, «Guigui», obrero, maestro, 1980: Wilson de Souza Pinheiro, sindicalista, luchador expresidente de JEC, Raúl Rodríguez y Carlos Di agente de pastoral, mártir de la causa obrera en campesino, asesinado en Brasiléia AC, Brasil. Pietro, seminaristas, desaparecidos, Argen tina. Guatemala. 30 años. 1984: Sergio Alejandro Ortíz, seminarista, Guate- 1983: Pedro Angel Santos, catequista, mártir de la mala. solidaridad con su pueblo salvadoreño. 25 años. 1987: Alejandro Labaca, Vicario de Aguarico, e Inés 1987: Mártires campesinos de Jean-Rabel, en Haití. Arango, misionera, en la selva ecuatoriana. 1993: 8 niños de la calle, asesinados por un escuadrón de la muerte mientras dormían en la plaza de la iglesia de la Candelaria de Río de Janeiro. July

138 Thursday Friday Saturday 2424 Jer 2,1-3.7-8.12-13 /Sl 35 2525 Hch 4,33;5,12.27-33;12,2 2626 Jer 7,1-11 / Sl 83 Cristina Mt 13,10-17 Santiago 2Cor 4,7-15 / Sal 66 / Mt 20,20-28 Joaquín y Ana Mt 13,24-30 1783: Nace Simón Bolívar en Caracas. 1495:Diego Colónfunda en la Hispaniola (Rep. Domini- 1503: El cacique Quibian (Panamá), destruye la ciudad 1985: Ezequiel Ramim, comboniano, mártir defensor de cana) la ciudad de Santiago de los Caballeros. de Santa María, fundada por Colón. los posseiros, Cacoal RO, Brasil. Asesinado. 1524: Sefunda Santiago de los Caballeros, Guatemala. 1927: Primer bombardeo aéreo de la historia del 1567: Se funda «Santiago de León de Caracas». Continente, a cargo de EEUU, contra Ocotal, Nica- ragua, donde se había aposentado Sandino. 1898: EEUU invade Puerto Rico. 1953: Asalto del cuartel Moncada en Cuba. 1901: EEUU impone a Cuba la enmienda Platt (la base de Guantánamo). 1952: Puerto Rico: Estado Libre Asociado de EEUU. 1976: Wenceslao Pedernera, campesino dirigente pastoral, mártir en la Rioja, Argentina. 1978: Carlos Enrique Soto Arriví y Arnaldo Darío Rosado, asesinados por la policía, Puerto Rico. 1980: José Othomaro Cáceres, seminarista, y sus 13 compañeros, mártires en El Salvador. 1981: Angel Martínez Rodrigo y Raúl José Léger, catequistas misioneros laicos, Guatemala. 1983: Luis Calderón y Luis Solarte, mártires de la lucha de los «destechados» de Popayán, Colombia. Menguante: a las 13h41m en Tauro. July

Domingo 17º ordinario 1Re 3,5.7-12 / Sl 118 2727 Rm 8,28-30 / Mt 13,44-52 Celestino 1909: Semana trágica en Barcelona, reivindicaciones obreras fuertemente reprimidas. 1991: Eliseo Castellano, sacerdote, Puerto Rico.

139 Monday Tuesday Wednesday 2828 Jer 13,1-11 / Int. Dt 32 2929 1Jn 4,7-16 / Sl 33 3030 Jer 15,10.16-21 / Sl 58 Mt 13,31-35 Marta Jn 11,19-27 Pedro Crisólogo Mt 13,44-46 Inocencio, Juan Sebastián Bach, María, Marta y Lázaro de Betania, Olaf Heinrich Schütz, Jorge Federico Handel 1502: Llega Colón a Honduras. 1811: Es fusilado Miguel Hidalgo, párroco de Dolores, 1821: Independencia de Perú. Fiesta nacional. héroe de la Independencia de México. 1980: Masacre de 70 campesinos en San Juan Cotzal, 1958: La policía de Batista acribilla en la calle a en Guatemala. Frank País, líder estudiantil, dirigente laico de la 1981: Stanley Francisco Rother, estadounidense, Segunda Iglesia Bautista de Cuba, involucra do ase sinado por su servicio en favor de los pobres, en la lucha revolucionaria. 50 años. Santiago de Atitlán, Guatemala. July

140 Thursday Friday Saturday 3131 Jer 18,1-6 / Sl 145 11 Jer 26,1-9 / Sl 68 22 Jr 26,11-16.24 / Sl 68 Ignacio de Loyola Mt 13,47-53 Alfonso Mª de Ligorio Mt 13,54-58 Eusebio Vercelli Mt 14,1-12 1970: Guerrilleros tupamaros secuestran en Montevi- 1920: Gandhi lanza en la India su campaña de 1981: Carlos Pérez Alonso, sacerdote, apóstol de los deo al cónsul de Brasil. desobediencia civil. enfermos y de los presos, luchador por la justicia, 1997: Foro de los Movimienos de izquierda de A.L. 1975: Arlen Siu, estudiante, 18 años, militante cristiana, desaparecido en Guatemala. en São Paulo. mártir en la revolución nicaragüense. 1979: Masacre de Chota, Perú. Eclipse total de sol visible en Europa, excepto España y Portugal Nueva: a las 05h13m en Leo. August

Domingo 18º ordinario Is 55,1-3 /Sl 144 33 Rm 8,35.37-39 / Mt 14,13-21 Lidia 1492: Zarpa Colón de Palos de la Frontera en su primer viaje hacia las Indias occidentales. 1980: Masacre de mineros en Caracoles, Bolivia, tras un golpe de Estado: 500 muertos. 1999: Tí Jan, sacerdote comprometido con la causa de los pobres, asesinado. Puerto Príncipe, Haití.

141 The Dignity of Politics According to Romero Carlos Ayala RamíreZ San Salvador, ADITAL

Trust in politics, in parties, and in so-called demo- in poor countries. More than one billion people live in cratic institutions is, in general, very low in societies conditions of extreme poverty; more than 10 million like ours. The crisis in politics fi nds expression in the children do not reach fi ve years of age. The gap in life rupture that exists between the problems that citizens expectancy is one of the most fundamental inequali- demand be resolved (poverty, inequality, violence, the ties. The 2.5 billion people who live on less than two high cost of living, etc.) and the capacity of politics dollars a day (40% of the world’s population) obtain to address these problems. only 5% of world investment. Monseñor Romero, fol- Nevertheless, it is undisputable that politics is lowing the doctrine of the Church in its most authen- present in all of parts of our lives (“everything is tic and vigilant interpretation, called this situation political although politics is not everything”). Social “institutionalized violence.” problems cannot be solved on an individual level. Politics can perform a function which benefi ts society The Politics of Respect for Human Dignity considered as a whole. Pragmatic politics affi rms that everything has a In Monseñor Romero, we encounter a practice that price: the candidate, the deputy, the party, the vote, can help us fi nd a way towards the dignifi cation of the proposal or the law, electoral promises, knowl- politics. He dignifi ed politics by communicating the edge, commitment, etc. Through this road, we have truth, struggling for justice, promoting the common arrived at the divorce of ethics from politics and, good, and defending the human rights of the poor. He consequently, we consider politics as an end in itself, was consistent in these values until his death. He did and persons (citizens) as only means. This is precisely not do this to advance his political career, but as a the vision that we fi nd Monseñor Romero rejecting: political service, as a vocation motivated by the suf- “The Church is not interested in political or eco- fering which descended on the majority of the people nomic interests, except insofar as they relate to hu- of country, by the repression and social injustice they man beings, to make them more human and not to experienced. advance the idolatry of money, the idolatry of power: from power, they should not become oppressors: from The Politics of Struggle for the Common Good money, they should not become marginalized. What To begin with, it is important to affi rm that politi- the Church is interested in is that these goods that cal power exists to serve society and not for its own God has put in the hands of human beings—politics, sake. Its source is society, but society considered materials, money, goods—assist them in realizing in its totality, not in any one of its parts, and, less their vocations” (Homily of Monseñor Romero, July still if this is a minority, hegemonic, and exclusive 17, 1977). part. When power is used to strengthen the power of all, this power serves society. This is what Monseñor The Politics in Defense of Human Rights Romero called “grand politics.” His politics contrasted Peace is the fruit of justice and justice is con- with the exercise of power used to disempower society. cerned with the effective exercise of human rights. Because of this, for an upright politics, human The Politics of Struggle against Common Evil rights—in their various articulations—are a question The Human Development Report of the United of life and death: fi ghting for human rights is fi ghting Nations Development Program tells us that, in the for life and combating death. Violating human rights midst of an ever more prosperous global economy, is promoting death and combating life. From here poverty and inequality continue to be social evils that comes the historical and ethical necessity of using continue to affl ict the human community, especially this group of rights to orient public conduct. From 142 here also comes the necessity of demanding these many lies and few truths in political reality. rights and fighting for their maximum enforcement. Putting creativity in the service of justice was one This was, in a great measure, one of the priorities of of the challenges that Monseñor Romero suggested the ministry of Monseñor Romero. to the citizens who were kept at the margins of the political process. The Politics that Listens to the Cry of the Poor The dominant note in the current world is neg- Politics as Humanizing Service versus Dehumani- ligence of, indifference to, and abandonment of the zing Oppression poor. Jon Sobrino describes the poor as those who are There is a biblical parable that distinguishes very oppressed and who lack the very necessities of mate- well between those who prefer to serve so that there rial life; those who do not have words or liberty, that is life, although they do not have power, and those is to say, those who have been denied their dignity; who seek power to oppress or take life from others those who do not have a name or a date in the calen- (corruption of power). dar; those whose very existence is denied. Whoever is more ambitious for power is not the Ignacio Ellacuría argued that a righteous poli- one who most wants to serve; rather, he wants to im- tics—upon taking up the cry of the poor—is in a pose his particular (party) interests on general inter- superior condition to see the truth of reality and to ests. If we want to resist this mode of doing politics make the changes that this reality requires. The poor (exclusive politics), we must put into practice what make us know what world we really live in: an unjust some have called a necessary repoliticization. Politics and inhuman world because it excludes and marginal- must become service and we citizens must recover izes the majorities. According to Monseñor Romero, protagonism in making the decisions that construct inhumanity is exacerbated when one is deaf to this our social life. That is, we must take charge of the cry, or worse still, when one punishes this cry. (political) reality and transform it. Monseñor Romero formulated this necessity in the The Politics of Citizenship Participation following manner: “Brothers, in the name of Christ, The promotion of the common good and the assist in clarifying reality, look for solutions, and do eradication of the common evil (objectives of correct not evade your vocation as leaders. To the political politics) depend, in great measure, on the participa- parties and religious, cooperative, and popular orga- tion of citizens. But this—so that it can be effective nizations, the Lord desires to inspire the spirit of his and have real influence on social change—requires divine Transfiguration, to transfigure using organized the existence of critical, creative, and careful citizens. forces, not with ineffective methods and spiritualities According to Monseñor Romero, the necessity of a of violence, but with true, authentic liberation” (Au- critical attitude comes from the fact that there are gust 6, 1978).

“The political dimension of the faith is nothing other than the response of the Church to the exigencies of the real socio-political world in which it lives. It makes an option for the poor, incarnates itself in their world, announces good news to them, gives them hope, inspires them to engage in a liberating praxis, defends their cause, and participates in their destiny. This option of the Church for the poor is what explains the political dimension of the faith in it its fundamental roots and outlines. Because it has opted for the real poor, and not the ﬁctitiously poor, because it has opted for the truly oppressed and repressed, the Church lives in the world of politics and it fulﬁlls itself as a Church also through politics. It cannot be otherwise if, like Jesus, it turns itself towards the poor.”

Monseñor Romero, The Political Dimension of Faith from the Option for the Poor, speech at Louvain upon receiving an honorary doctorate. See the complete text and other texts and books on Romero and his homilies at his page: www.servicioskoinonia.org/romero. See also The Violence of Love, compiled by James Brockman, S.J., available for free download in English at www.plough.com/ebooks/ViolenceOfLove.html ❑ 143 July M T W T F S D M T W T F S D 1 2 3 4 5 6 21 22 23 24 25 26 27 7 8 9 10 11 12 13 28 29 30 31 2008 14 15 16 17 18 19 20 Monday Tuesday Wednesday Thursday

4 5 6 7

11 12 13 14

18 19 20 21

25 26 27 28

144 M T W T F S D M T W T F S D September 1 2 3 4 5 6 7 22 23 24 25 26 27 28 8 9 10 11 12 13 14 29 30 15 16 17 18 19 20 21 Friday Saturday Sunday AUGUST 3 1 1 2 2 3 4 5 6 7 8 9 10 8 9 10 11 12 13 15 16 17 14 15 16 17 18 22 23 24 19 20 21 22 23 24 29 30 31 25 26 27 28 29 30 31 145 Monday Tuesday Wednesday 44 Jr 28,1-17 / Sl 118 55 Jr 30,1-2.12-15.18-22 / Sl 101 66 Dn 7,9-10.13-14 / Sal 96 Juan Mª Vianney Mt 14,13-21 Mt 14,22-36 Transﬁ guración 2Pe 1,16-19 / Mt 17,1-9 1849: Anita Garibaldi, heroína brasileña luchadora por 1499: Alonso de Ojeda llega a La Guajira, Colombia. 1325: Se funda Tenochtitlán (México DF). la libertad en Brasil, Uruguay e Italia. 1538: Fundación de Santa Fe de Bogotá. 1976: Enrique Angelelli, obispo de La Rioja, Argentina, 1524: Batalla de Junín. profeta y mártir de los pobres. 1825: Independencia de Bolivia. Fiesta nacional. 1979: Alirio Napoleón Macías, sacerdote mártir en El 1945: EEUU lanza la bomba atómica sobre Hiroshima. Salvador, ametrallado sobre el altar. 120.000 muertos. 1982: Es destruido por la alcaldía de Salvador, el «te- 1961: EEUU funda la «Alianza para el Progreso». rreiro» Casa Blanca,el primero de Brasil. 1962: Independencia de Jamaica. Fiesta nacional. 2006: Julio Simón, condenado por terrorismo de estado: 1978: Muere Pablo VI. 30 años. primer caso tras la anulación de las leyes de punto 2000: Detenido en Italia el argentino Jorge Olivera, por ﬁ nal y obediencia debida, Argentina. la desaparición de una joven francesa durante la dictadura militar argentina. August

146 Thursday Friday Saturday 77 Jr 31,31-34 / Sl 50 88 Nah 2,1.3;3,1-3.6-7 / Int Dt 32 99 Hab 1,12-2,4 / Sl 9 Sixto y Cayetano Mt 16,13-23 Domingo de Guzmán Mt 16,24-28 Fabio, Román Mt 17.14-20 1819: Con la victoria de Boyacá, Bolívar abre el camino 1873: Nace Emiliano Zapata, el dirigente campesino 1945: EEUU lanza la bomba atómica sobre Nagasaki. para la liberación de Nueva Granada. de la Revolución Mexicana, que puso definitiva- 1991: Miguel Tomaszek y Zbigniew Strzalkowski, 1985: Christopher Williams, pastor evangélico, mártir mente la reforma agraria en el programa de las franciscanos, misioneros en Perú. de la fe y la solidaridad en El Salvador. luchas sociales latinoamericanas. 1995: En un conflicto con trabajadores sin tierra la Poli- 1997: Huelga general en Argentina, con el 90% de cia Militar mata a 10 trabajadores y arresta a 192 adhesión. personas, con crueldad. Corumbiara, Brasil 2000: La Corte Suprema de Chile retira la inmunidad 2000: Fallece Orlando Orio, ex-desaparecido, profeta de la parlamentaria al exdictador Pinochet. vida, figura de referencia en la Iglesia de Argentina. Creciente: a las 15h20m en Escorpión. Día de la ONU de las poblaciones indígenas August

Domingo 19º ordinario 1Re 19,9a.11-13a / Sl 84 1010 Rm 9,1-5 / Mt 14,22-33 Lorenzo 1809: Primer grito de independencia en América Latina continental, el de Ecuador. Fiesta nacional. 1974: Tito de Alencar, dominico, torturado hasta el suicidio, Brasil. 1977: Jesús Alberto Páez Vargas, líder del movimiento comunal, secuestrado y desaparecido, Perú.

147 Monday Tuesday Wednesday 1111 Ez 1,2-5.24-28c / Sl 148 1212 Ez 2,8-3,4 / Sl 118 1313 Ez 9,1-7;10,18-22 / Sl 112 Mt 17,22-27 Julián Mt 18,1-5.10.12-14 Policarpo, Hipólito Mt 18,15-20 Clara de Asís 1546: Muere Francisco de Vitoria en Salamanca. 1521: El día 1-Serpiente del año 3-Casa, después de 1992: Comienza la marcha de 3000 sin tierra en Rio 1976: 17 obispos, 36 sacerdotes, religiosas y laicos 80 días de cerco cae México-Tenochtitlán, es Grande do Sul, Brasil. latinoamericanos son detenidos por la policía en hecho prisionero Cuauhtémoc y mueren unos 1997: Comienza la «crisis asiática», que se propagará una reunión religiosa en Riobam ba, Ecuador. 240.000 guerreros. a las ﬁ nanzas de todo el mundo. 1981: IBM da inicio al mercado de los ordenadores 1961: Se construye el muro de Berlín. personales, que revolucionará la vida humana. 1983: Margarita Mª Alves, presidenta del Sindicato rural de Alagoa Grande, Brasil, mártir de la tierra. 25 años. Día internacional de la ONU de la juventud August

148 Thursday Friday Saturday 1414 Ez 12,1-12 / Sl 77 1515 Ap 11,19a;12,1.3-6a.10ab / Sal 44 1616 Ez 18,1-10.13b.30-32 / Sl 50 Mt 18,21-29 Asunción 1Cor 15,20-27a / Lc 1,39-56 Roque, Esteban de Hungría Mt 19,13-15 Maximiliano Kolbe 1914: Inauguración del Canal de Panamá. 1976: Coco Erbetta, catequista, universitario, mártir 1816: Muere en prisión Francisco de Miranda, prócer 1980: José Francisco dos Santos, presidente del Sin- de las luchas del pueblo argentino. venezolano, precursor de la independencia. dicato de los Trabajadores Rurales en Corrientes 1993: Mártires indígenas yanomamis, de Roraima, 1983: Muere Alceu Amoroso Lima, «Tristão de Atha- (PB), Brasil. Asesinado. Brasil. yde», escritor, ﬁlósofo, militante cristiano. 1984: Luis Rosales, líder sindical, y compañeros, 2005: Es asesinado Roger Schutz, fundador del movi- 1984: Mártires campesinos de Pucayacu, departa- mártires de la lucha por la justicia entre los miento ecuménico de Taizé, Francia. mento de Ayacucho, Perú. obreros bananeros de Costa Rica. 2006: Muere Alfredo Stroesner, dictador paraugayo, acusa- 1985: Mártires campesinos de Accomarca, departa- 1989: María Rumalda Camey, catequista y represen- do de crímenes contra la Humanidad, en Brasilia. mento de Ayacucho, Perú. tante del GAM, capturada y desaparecida frente Eclipse parcial de Luna, a su esposo e hijos, Escuintla, Guatemala. no visible en Europa ni América Llena: a las 16h16m en Acuario. August

Domingo 20º ordinario IS 56,1.6-7 / Sl 66 1717 Rm 11,13-15.29-32 / Mt 15,21-28 Jacinto 1850: Muere San Martín en Francia. 1997: El Movimiento de los Sin Tierra ocupa dos haciendas en Pontal do Paranapanema, SP, Brasil.

149 Monday Tuesday Wednesday 1818 Ez 24,15-24 / Sl 32 1919 Ez 28,1-10 / Sl 32 2020 Ez 34,1-11 / Sl 22 Elena Mt 19,16-22 Juan Eudes Mt 19,23-30 Bernardo Mt 20,1-16 1527: Es asesinado el cacique Lempira durante una 1991: Intento de golpe de Estado en la URSS. 1778: Nace el prócer chileno Bernardo O'Higgins. conferencia de paz (Honduras). 1998: EEUU bombardea Afganistán y Sudán. 1952: Alberto Hurtado, sacerdote chileno, apóstol de los pobres, canonizado en 2005. 1993: Mártires indígenas asháninkas, Tziriari, Perú. 2000: Dos policías militares de Rondônia son consi- derados culpables por el juez por la masacre de Corumbiara contra los sin tierra, Brasil. August

150 Thursday Friday Saturday 2121 Ez 36,23-28 / Sl 50 2222 Ez 37,1-14 / Sl 106 2323 Ez 43,1-7a / Sl 84 Pío X Mt 22,1-14 María Reina Mt 22,34-40 Rosa de Lima M t23,1-12 1971: Mauricio Lefevre, misionero oblato canadiense, ase- Día mundial del folklore. 1948: Fundación del Consejo Mundial de Iglesias. sinado durante un golpe de Estado en Bolivia. 1988: Jürg Weis, teólogo suizo misionero evangélico, 1975: Se crea en Paraguay el Instituto Nacional del Indio. mártir de la solidaridad con El Salvador. Día internacional de la ONU del recuerdo de la trata de esclavos y su abolición Menguante: a las 18h49m en Géminis. August

Domingo 21º ordinario Is 22,19-23 / Sl 137 2424 Rm 11,33-36 / Mt 16,13-20 Bartolomé 1617: Rosa de Lima, patrona y primera santa canoni- zada de América. 1882: Muere el abolicionista Luiz Gama. 1977: Primer Congreso de las Culturas Negras de las Américas. 1980: 17 dirigentessindicales, reunidos en la finca del obis- pado de Escuintla, Guatemala, desaparecidos.

151 Monday Tuesday Wednesday 2525 2Ts 1,1-5.11b-12 / Sl 95 2626 2Ts 2,1-3a.14-17 / Sl 95 2727 2Ts 3,6-10.16-18 / Sl 127 José de Calasanz Mt 23,13-22 Teresa Jornet Mt 23,23-26 Mónica Mt 23,37-32 Luis de Francia 1968: Inauguración de la 2ª Conferencia del CELAM en 1828: Acuerdo de Montevideo, auspiciado por Gran Bre- 1825: Independencia de Uruguay. Fiesta nacional. Medellín. 40 años. taña, que asegura la independencia de Uruguay. 1991: Alessandro Dordi Negroni, misionero, mártir de 1977: Felipe de Jesús Chacón, campesino, catequista, 1847: El superintendente inglés y el rey miskito anun- la fe y la promoción humana, Perú. asesinado por los militares, El Salvador. cian la abolición de la esclavitud, en la Costa 2005: La Corte Suprema de Chile desafora al exdic- Atlántica de Nicaragua. tador Pinochet. 1987: Héctor Abad Gómez, médico, mártir de la defensa de los DDHH en Medellín, Colombia. 1993: La ley 70/93 reconoce los derechos territoriales, étnicos, económicos y sociales de las comunidades negras de Colombia. 1999: Fallece Mons. Hélder Câmara, hermano de los pobres, profeta de la paz y la esperanza, Brasil. August

152 Thursday Friday Saturday 2828 1Cor 1,1-9 / Sl 144 2929 Jr 1,17-19 / Sl70 3030 1Cor 1,26-31 / Sl 32 Agustín Mt 24,42-51 Martirio de Juan Bautista Mc 6,17-29 Félix, Esteban Zudaire Mt 25,14-30 1994: Jean-Marie Vincent, religioso montfortiano, 1533: «Bautismo y ejecución» de Atahualpa. 1985: 300 agentes del FBI invaden Puerto Rico y comprometido con DDHH,Puerto Príncipe. En los 1563: Se crea la Real Audiencia de Quito. arrestan a más de una docena de luchadores 3 años del go bier no golpista de Raoul Cédras, 1986: A pesar de la prohibición del cardenal de Rio de por la independencia. más de 100 sacerdo tes, religiosos y religiosas son Janeiro, se lleva a cabo el III Encuentro de Reli- 1993: Un escuadrón de la muerte y policías ejecutan encarce lados o forzados a abandonar su labor. giosos y Sacerdotes negros de Rio de Janeiro. a 21 personas en la favela «do Vigário Geral», en Rio de Janeiro. Día internacional de los desaparecidos (Amnistía Internacional y FEDEFAM) Nueva: a las 14h58m en Virgo. August

Domingo 22º ordinario Jr 20,7-9 / Sl 62 3131 Rm 12,1-2 / Mt 16,21-27 Ramón Nonato 1925: Los marines de EEUU ponen ﬁ n a una ocupación de Haití de diez años. 1962: Independencia de Trinidad y Tobago. 1988: Muere Leónidas Proaño, obispo de los indios, en Ríobamba, Ecuador. 20 años.

153 Climate Change: The global crisis Five action points Víctor Viñuales Zaragoza, Spain This past year has been a year of focus on the allel, Al Gore states, a further study was carried out issue of Climate Change; Al Gore’s book, an Oscar for on articles which had appeared in the most infl uential Al Gore’s fi lm, The Stern Report commissioned by the newspapers in the USA (New York Times, Washington British Prime Minister, The Intergovernmental Panel on Post and the Wall Street Journal etc.). The result was Climate Change (IPCC) for the United Nations etc.... that of these 636 published articles, 53% indicated Now the consensus is enormous – scientists state, doubts on global warming. The numbers are revealing. the general public agree, even Nature’s own message Within the Scientifi c Community there were no doubts. is crystal clear.....We are in the middle of real climate Doubts only existed within the ‘published opinion’. change, which although diffi cult to predict with exacti- The real power mongers, the main American oil tude, is having far reaching consequences on the whole companies, have done all that they can to sew the of humanity and for some specifi c geographical areas seed of doubt amongst the political decision makers of the world. and public opinion, in order to avoid the Kyoto Pro- The latest report by the IPCC was overwhelming. tocol coming into effect. Today, thanks to the efforts More than a thousand scientists are in agreement. of many, the Bush administration is in retreat. Many Despite the fact, that for the political decision makers cities in the US have ratifi ed the Kyoto Protocol.... the composition of the summary is an increasingly dif- Society, along with many companies, is now acting.... fi cult process involving exacting negotiations between Yes, fi nally, only the unyielding still deny Climate the representatives of the different countries, its 18 Change. Although, to really understand their stubborn- pages leave no room for doubt. There is an increasing ness we have to read ‘Upton Sinclair’ again: “It is dif- quantity of scientifi c evidence. Not long ago, in prefi cult to make a man understand something when his industrial times, the concentration of Carbon Dioxide very wage depends on him not understanding it.” gas (CO2) was at 280 parts per million (ppm). In 2005, A few months before, the Stern Report, commis- according to the IV report published by the IPCC, it sioned by the British Prime Minister, put the economic was 379 ppm. Climate Change is underway. Essentially, consequences of Climate Change into fi gures (a 20% it is the fruit of man’s actions. It will have very serious reduction in our present standard of living). consequences for large areas of the world (more cata- Stern indicated unequivocally, that the causes of strophic hurricanes, more droughts, more fl oods, more Climate Change are global along with its consequences. heat waves, the extinction of whole species and eco- Therefore, in order to fi ght it, real international coop- systems), for millions of human beings, for biodiversity eration such as never has been seen before, would be and for life as we know it ..... Whichever way we look required. At the same time, he warned that the central at it, the results are enormously worrying for optimists theme has to be that all human efforts must be based and pessimists alike. on a consideration of what is fair for all. For years the ‘sceptics’ of Climate Change have Not all countries are responsible for climate change been sewing the seed of doubt and continually affi rm- to the same degree. Al Gore indicates, for instance, ing that there is much controversy within the scientifi c that the USA is responsible for the emission of more community. This is not true and never has been true. greenhouse gases than South America, Africa, the As Al Gore writes in his book ‘An Inconvenient Truth,’ Middle East, Australia, Japan and Asia together. The a report which was published in Science’ magazine, by responsibility of paying the price of providing solutions a Doctor Oreskes, studied 928 articles about Climate has to be proportional to the responsibility of each Change taken from reputable scientifi c journals dur- country in generating the problem in the fi rst place. ing the 10 years previous to the study. Conclusion: of We are all responsible but to greatly varying degrees. those 928 articles, not a single one of them expressed In Bangkok, on the 4th of May, 2007, a new docu- doubts regarding the cause of global warming. In par- ment was ratifi ed by representatives from 105 coun- 154 tries which formed part of the fourth report of the IPCC emergency and all efforts must be joined, from those of the United Nations. Its main conclusion is that the converted since the beginning to those joining the price of stopping greenhouse emissions varies between fight in most recent times. Everyone is needed. It’s 0.12% and 3% of GDP (Gross Domestic Product) per true, one is tempted to say to some: “About time! Why year, depending on which objectives we opt for. At the didn’t you do something before?” But that’s not the same time, the report outlines 7 sectors that are key in way. Everyone is needed. We are all facing a crisis, the reduction of emissions: energy, transport, construc- “righteous and sinners alike” must work, and some- tion, industry, agriculture, forestry and waste manage- times together, to stop climate change. We don’t have ment. In conclusion, we know what to do and the cost enough time or enough hands. Everyone is needed. is perfectly manageable. There are no excuses. 3. LOWER THE SCALE. Contemplating a problem of Machiavelo, speaking about a common disease at planetary proportions often leads to a feeling of being the time, Tuberculosis, more or less said that when powerless amongst everyday people. To inspire moti- very few people knew that a person suffered from this vation, it is necessary to bring the problem and the disease, it was easy to cure. However, when it was solutions closer. What am I responsible for and what common knowledge that the person was suffering from will be my objectives? (in my NGO, my company, my this illness, the possibilities of curing it were very slim school, my local council). Our foundation calculated its indeed. responsibility in 2005 as being 103 tonnes of carbon. The same has happened with Climate Change. When What is your responsibility as a reader of this Agenda? very few knew of its existence, and most denied it, it At www.ceroco2.org you can calculate it and find out would have been easier to confront the precise policies how to face up to this personal responsibility. in order to fight it. Today, almost everyone agrees that 4. EVERY ROUTE. We must act with every possible we are immersed in a change in the climate produced policy: changing prices, changing technologies, chang- by man’s actions. Now, as it happened with certain ing values. With coercive and educational methods as diseases at the time of Machiavelo and as it happens well as economic incentives. With energy efficiency, with certain diseases these days too, we don’t have renewable energy, avoiding deforestation, reforesting, enough time to put into practise that necessary thera- with new housing and construction policies, encourag- pies required. We are in a state of emergency. ing local economies. Five key strategies 5. WITH HOPE. It cannot be, that faced with Cli- What to do as we face this Global Crisis? mate Change we go from,“I don’t do anything because 1. ACT NOW. The ratifying of the Kyoto Protocol I don’t believe it!” to “I believe it so much that I took us 8 years! Partial uncertainties must not distract won’t do anything because any action is futile!” - From us from the urgent job at hand: ACT NOW. We have incredulity to despair but always with the same passive wasted too much time. If humanity had taken heed of attitude. We must act with hope. There is time. It is a the first voices, the scientists and ecologists who pro- essential that one of the generations that created the phetically warned us of the consequences of continu- problem, unsustainable consumerism and production ing with a model of unsustainable development, we models, our generation, resolves it. It’s only fair! would have had time to change. Now, without delay, it Stopping Climate Change can also be an opportu- is time to take action. nity to change our development model, unsustainable 2. EVERYONE MUST ACT. We are all responsible, in both from an environmental as well as a social point different measures, but we are all responsible and we of view. During deep crisis – serious illnesses, heart must all act. Rich and poor countries, multinationals attacks, and accidents – people finally apply changes and small businesses, NGOs and local councils, schools they have been avoiding for decades. This crisis in our and universities, churches and small shops, the me- civilization can also be an opportunity for our planet dia... EVERYONE, without exception. We must demand, to rethink the values that have guided the social as it is fair and just, that those with more responsibil- makeup in recent times. During crisis, people “dis- ity act more. We must insist that we “each clean up cover” that money isn’t everything. Our society has a our own act”. golden opportunity to discover this too. Everyone must be welcomed on board. It is an Let’s not waste it! ❑ 155 August M T W T F S D M T W T F S D 1 2 3 18 19 20 21 22 23 24 4 5 6 7 8 9 10 25 26 27 28 29 30 31 2008 11 12 13 14 15 16 17 Monday Tuesday Wednesday Thursday

1 2 3 4

8 9 10 11

15 16 17 18

22 23 24 25

29 30

156 M T W T F S D M T W T F S D October 1 2 3 4 5 20 21 22 23 24 25 26 6 7 8 9 10 11 12 27 28 29 30 31 13 14 15 16 17 18 19 SEPTEMBER Friday Saturday Sunday 1 5 6 7 2 3 4 5 6 7 12 13 14 8 9 10 11 12 13 19 20 21 14 15 16 17 18 19 26 27 28 20 21 22 23 24 25 26 27 28 29 30

157 Monday Tuesday Wednesday 11 1Cor 2,1-5 / Sl 118 22 1Cor 2,10b-16 / Sl 144 33 1Cor 3,1-9 / Sl 32 Gil Lc 4,16-30 Antolín, Elpidio Mc 4,31-37 Gregorio Magno Lc 4,38-44 Noche de la ascensión de Mahoma: trasladado de La 1759: Lisboa expulsa de la colonia a los jesuitas, acusa- Primer día del Ramadán (1429) Meca a Jerusalén, de allí ascendió al cielo. dos de «usurpar todo el Estado de Brasil». 1971: Julio Spósito Vitali, estudiante, 19 años, militante 1976: Muere Ramón Pastor Bogarín, obispo, fundador cristiano, mártir de las luchas del pueblo uruguayo, de la Universidad de Asunción, profeta de la asesinado por la policía. Iglesia en Paraguay. 1976: Inés Adriana Coblo, militante metodista, mártir de la Causa de los pobres, Buenos Aires. 1978: Surge el grupo de Unión y Conciencia Negra, luego de los Agentes de Pastoral Negros. 30 años. 1979: Jesús Jiménez, campesino, Delegado de la Palabra, mártir de la Buena Noticia a los pobres en El Salvador, asesinado. September

158 Thursday Friday Saturday 44 1Cor 3,18-23 / Sl 23 55 1Cor 4,1-5 / Sl 36 66 1Cor 4,6b-15 / Sl 144 Rosalía Lc 5,1-11 Lorenzo, Justiniano Lc 5,33-39 Juan de Ribera Lc 6,1-5 Albert Schweitzer 1972: La censura prohibe en Brasil publicar noticias Zacarías 1970: Triunfo electoral de la Unidad Popular, Chile. sobre Amnistía Internacional. 1839: Es ahorcado Manuel Congo, jefe del Quilombo 1984: Andrés Jarlán, sacerdote misionero francés, 1983: Los desempleados acampan en la Asamblea en la Serra do Mar, destruido por el futuro Duque muerto por una bala disparada por policías en la Legislativa de São Paulo. de Caxias. Brasil. población La Victoria, Santiago, Chile. 1995: 2.300 sin-tierra ocupan la hacienda Boqueirão, 1995: Conferencia Mundial de Pekín sobre la Mujer. Brasil. Serán expulsados. 2005: El juez Urso impone prisión a Jorge Videla y otros 17 represores de la dictadura militar argentina. September

Domingo 23º ordinario Ez 33,7-9 / Sl 94 77 Rm 13,8-10 / Mt 18,15-20 Regina 1822: Independencia de Brasil. Grito de Ipiranga. "Grito de los Excluidos" en Brasil. 1968: Clausura de la 2ª Conferencia del CELAM en Medellín. 40 años. 1981: Asamblea Nacional de creación del Grupo de Unión y Conciencia Negra. Creciente: a las 21h18m en Sagitario.

159 Monday Tuesday Wednesday 88 Mq 5,1-4a / Sal 12 99 1Cor 6,1-11 / Sl 149 1010 1Cor 7,25-31 / Sl 44 Natividad de María Mt1,1-16.18-23 Pedro Claver Lc 6,12-19 Nicolás de Tolentino Lc 6,20-26 1522: Completa Juan Sebastián Elcano la primera 1613: Levantamiento de Lari Qäxa, Bolivia (aymaras, 1924: Los marines ocupan varias ciudades hondureñas vuelta al mundo. quichuas se enfrentan a los españoles). para apoyar a un candidato presidencial. 1974: Ford concede a Nixon «perdón pleno y absoluto 1654: Pedro Claver, apóstol de los esclavos negros 1984: Policarpo Chem, delegado de la Palabra ca- por todos los delitos que pudiera haber cometido en Cartagena, Colombia. tequista, Verapaz, Guatemala, secuestrado y cuando ocupaba la presidencia». 1990: Hildegard Feldman, religiosa, y Ramón Rojas, torturado por las fuerzas de seguridad. Día internacional de la alfabetización catequista, mártires de la fe y el servicio a los campesinos colombianos. September

160 Thursday Friday Saturday 1111 1Cor 8,1b-7.11-13 / Sl 138 1212 1Cor 9,16-19.22b-27 / Sl 83 1313 1Cor 10,14-22 / Sl 115 Proto y Jacinto Lc 6,27-38 Leoncio y Guido Lc 6,39-42 Juan Crisóstomo Lc 6,43-49 1973: Golpe de Estado en Chile contra el presidente 1977: Martirio de Steve Biko en la prisión del régimen 1549: Juan de Betanzos se retracta de su opinión constitucional Allende. blanco de Sudáfrica. anterior de que los indios no eran humanos. 1981: Sebastiana Mendoza, indígena, catequista, mártir 1982: Alfonso Acevedo, catequista, mártir del servicio 1589: Rebelión sangrienta de los mapuches, Chile. de la solidaridad, Guatemala. a los desplazados de El Salvador. 1978: La ONU reaﬁrma el derecho de Puerto Rico a la 1988: Mártires de la iglesia de San Juan Bosco, en 1989: Valdicio Barbosa dos Santos, sindicalista rural independencia y libre determinación. 30 años. Puerto Príncipe, Haití. 20 años. de Pedro Canário (ES), Brasil. 1980: Premio Nóbel de la Paz a Adolfo Pérez Esquivel, 1990: Myrna Mack, antropóloga, luchadora por los 2001: Bárbara Lee, congresista por California, vota arquitecto argentino, encarcelado y torturado. derechos humanos, asesinada en Guatemala. contra conceder a Bush poderes especiales para 2001: Atentado de las Torres Gemelas, Nueva York. invadir Afganistán. September

La Cruz Nm 21, 4b-9 / Sal 77 1414 Flp 2, 6-11/ Jn 3, 13-17 Exaltación de la Cruz 1843: Natalicio de Lola Rodríguez,autora del himno de la insurrección del 23.9.1868 contra el dominio español en Puerto Rico, «la Borinqueña». 1856: Batalla de San Jacinto, derrota de los ﬁlibusteros de William Walker en Nicaragua. 1992: Se inicia la I Asamblea del Pueblo de Dios (APD). Se acuña el término «macroecumenismo».

161 Monday Tuesday Wednesday 1515 Heb 5,7-9 / Sal 30 1616 1Cor 12,12-14.27-31a / Sl 99 1717 1Cor 12,31-13,13 / Sl 32 Dolores Jn 19,25-27 Cornelio y Cipriano Lc 7,11-17 Roberto Belarmino Lc 7,31-35 1810: «Grito de Dolores» en México. 1501: El rey da al gobernador de las islas del Caribe 1645: Juan Macías, hermano dominico, confesor de la fe 1821: Independencia de Centroamérica. Fiesta nacio- autorización para traer esclavos negros. y servidor de los pobres en el Perú colonial. nal en todos los países de Centroamérica. 1821: Independencia de México. Fiesta nacional. 1980: Muere en accidente Augusto Cotto, bautista 1842: Es fusilado en San José, Costa Rica, Francisco 1931: Fundación en São Paulo del Frente Negro Brasi- militante salvadoreño. de Morazán, unionista centroamericano. leño, después clausurado por Getúlio Vargas. 1981: John David Troyer, misionero menonita de EEUU, 1973: Arturo Hillerns, médico, mártir del servicio a los 1955: Insurrección cívico-militar que derroca al pre- mártir de la justicia en Guatemala. pobres en Chile. sidente constitucional Perón. 1982: Alirio, Carlos y Fabián Buitrago, Giraldo Ramírez 1974: Antonio Llidó, sacerdote español, desaparecido, 1983: Guadalupe Carney sj, asesinado por el ejército y Marcos Marín, campesinos, catequistas de mártir en las cárceles de Chile. hondureño. 25 años. Cocorná, Colombia, asesinados. 1981: Pedro Pío Cortés, indígena achí, delegado de Día internacional (ONU) por la capa de ozono 1983: Julián Bac, celebrador, y Guadalupe Lara, cate- la Palabra, Baja Verapaz, Guatemala. quista, mártires en Guatemala. 25 años. Llena: a las 04h13m en Piscis. September

162 Thursday Friday Saturday 1818 1Cor 15,1-11 / Sl 117 1919 1Cor 15,12-20 / Sl 16 2020 1Cor 15,35-37.42-49 / Sl 55 José de Cupertino Lc 7,36-50 Jenaro Lc 8,1-3 Andrés Kim, Fausta Lc 8,4-15 Dag Hammarskjold 1973: Juan Alsina, Omar Venturelli, Etienne Pesle, 1519: Parte de Sanlúcar Hernando de Magallanes. 1810: Independencia de Chile. Fiesta nacional. sacerdotes víctimas de la policía de Pinochet. 1976: Es asesinado en Washington el excanciller del 1945: Decreto de Getúlio Vargas que sólo permite la 1983: Independencia de San Cristóbal y Nevis. régimen popular de Allende, Orlando Letelier. inmigración a Brasil a personas que «desarrollen 1985: Terremoto en la ciudad de México. 1977: Los pueblos indios de América Latina hacen la composición étnica europea de Brasil». 1986: Charlot Jacqueline y compañeros, mártires de oír su voz por primera vez en el Palacio de las 1969: El «Rosariazo»: fuerzas policiales son doblega- la educación liberadora, Haití. Naciones de Ginebra. das por la ciudadanía. En Rosario, Argentina. 1994: EEUU desembarca en Haití para reponer al 1978: Francisco Luis Espinosa, sacerdote y compa- 1973: Miguel Woodward Iriberri, párroco en Valparaíso, presidente Jean Bertrand Aristide. ñeros mártires en Estelí, Nicaragua. Chile, asesinado por la dictadura de Pinochet. 2001: Yolanda Cerón, directora de la Pastoral Social de 1979: Apolinar Serrano, José López, Félix Salas y Pa- 1998: Miguel Angel Quiroga, marianista, asesinado por la diócesis de Tumaco, Colombia, asesinada. tricia Puertas, campesinos y dirigentes sindicales paramilitares, Chocó, Colombia. 10 años. mártires en El Salvador. September

Domingo 25º ordinario Is 55,6-9 / Sl 144 2121 Flp 1,20c-24.27a / Mt 20,1-16 Mateo 1526: Llega el primer europeo a costas ecuato- rianas. 1956: El dictador Anastasio Somoza muere a manos de Rigoberto López Pérez, Nicaragua. 1973: Gerardo Poblete Fernández, salesiano, asesinado por la dictadura de Pinochet, Iquique. 35 años. 1981: Independencia de Belice. Día internacional (de la ONU) de la Paz

163 Monday Tuesday Wednesday 2222 Pro 3,27-34 / Sl 14 2323 Pro 21,1-6.10-13 / Sl 118 2424 Pro 30,5-9 / Sl 118 Mauricio Lc 8,16-18 Lino y Tecla Lc 8,19-21 Pedro Nolasco Lc 9,1-16 1862: Son liberados jurídicamente los esclavos de 1868: El «grito de Lares», Puerto Rico: Ramón 1553: Caupolicán, líder mapuche, es ejecutado. EEUU. Betan ces inicia el movimiento independentista 1976: Independencia de Trinidad y Tobago. 1977: Eugenio Lyra Silva, abogado popular, mártir de y emancipador de la esclavitud. 1976: Marlene Kegler, estudiante y obrera, mártir de la justicia, Santa Maria da Vitória, Brasil. 1905: Muere Francisco de Paula Víctor, negro, conside- la fe y el servicio entre los universitarios de La Equinocio, de primavera en el hemisferio sur, rado santo por la comunidad negra brasileña. Plata, Argentina. y de otoño en el norte, a las 9h44m. 1973: Muere Pablo Neruda. Menguante: a las 21h18m en Géminis. 1989: Henry Bello Ovalle, militante, mártir de la solidaridad con la juventud, en Bogotá, Colombia. 1993: Sergio Rodríguez, obrero y universitario, mártir de la lucha por la justicia, Venezuela. 15 años. September

164 Thursday Friday Saturday 2525 Sir 1,2-11 / Sl 89 2626 Sir 3,1-11 / Sl 143 2727 Sir 11,9-12,8 / Sl 89 Cleofás Lc 9,7-9 Cosme y Damián Lc 9,18-22 Vicente de Paúl Lc 9,43b-45 Sergio de Radonezh 1974: Lázaro Condo y Cristóbal Pajuña, campesinos Día de Enriquillo, cacique quisqueyano que resistió a la 1849: Es ahorcado Lucas da Feira, esclavo negro líderes cristianos mártires por la reforma agraria conquista española en República Dominicana. fugitivo, jefe de sertanejos. Brasil. asesinados en Riobamba, Ecuador. 1979: Guido León dos Santos, héroe de la clase obrera, 1963: Golpe militar pro-EEUU en República Dominicana. Es muerto por la represión. Minas, Brasil. depuesto Bosh, admirador de la revolución cubana. 1990: Hermana Agustina Rivas, religiosa del Buen Pastor, mártir en La Florida, Perú. September

Domingo 26º ordinario Ez 18.25-28 / Sl 24 2828 Flp 2,1-11 / Mt 21,28-32 Wenceslao y Lorenzo Ruiz 551 a. de C.: Nacimiento de Confucio en China. 1569: Casiodoro de Reina entrega a la imprenta su traducción de la Biblia. Día de la Biblia. 1871: Ley brasileña «del vientre libre», que separaría a las criaturas negras de sus padres esclavos, como primeros «menores abandonados». 1885: La ley brasileña «del sexagenario», lanza a la calle a los esclavos negros con más de 60 años. 1990: Pedro Martínez y Jorge Euceda, periodistas militantes, mártires de la verdad en El Salvador. 165 The Challenge of masive urban poverty

Daniele MoscheTti Nairobi, Kenya

The challenge of massive urban poverty whole urban population of the planet in times of the Any given day of the year 2007, a woman will French Revolution). In 1955, only Tokyo had reached give birth to a child in the “favela” of Ajegunie in this number. Lagos, Nigeria. Maybe a man will leave the “favela” Whilst the mega polis are the most shining stars in which he lives in Giava to move to Jakarta. Or in the urban fi rmament, three fourths of the urban maybe a Peruvian peasant will try to escape poverty population growth will take place in smaller places, by going to one of the many “pueblos jóvenes” or secondary urban zones practically devoid of plan- recently populated towns of Lima. It does not really ning and adequate services. In China, which was matter which of these facts will take place. In any offi cially 43% urbanized in 1997, the offi cial number case, it will pass unobserved, but will be a sign of cities has gone from 197 to 640 since 1978 until this the key turnovers in the history of mankind. For the day. Despite their extraordinary growth, the relative fi rst time, the urban population of the planet will share of great metropolis has nevertheless diminished outnumber the rural population. As a matter of fact, compared to the whole of urban population, and it is given the imprecision of statistics that refer to the the “smaller” cities and the towns recently converted third world, maybe this historic transition has already into cities the ones that have absorbed most of the taken place. rural hand labor, people forced to abandon the fi elds The process of urbanizing the world has taken because of rural reforms after 1979. place more rapidly than the Club of Rome had pre- Urbanization is not only the growth of cities, but dicted in its famous report “The limits of growth”. In structural transformation and a growing interaction 1950 there were 86 places with more than one mil- of the ample urban-rural continuum. lion residents. Today there are 400, and in 2015 there The new urban order could be characterized by will be at least 550. Since 1950 urban towns have a growing inequality at the very midst of the cities, absorbed almost two thirds of the world demographic and between cities with diverse functions and dimen- “boom”, and every week it increases one million, sions. between newborns and emigrants. At the moment, The dynamics of the urbanization of the third urban population (3200 millions of inhabitants) is world summarize and at the same time contradict more than the whole world population in 1960. past urbanizing processes in Europe and North Ameri- Predictions suggest that 95% of this human ca in the XIX and XX century. In China, historically an growth will take place in urban zones of the devel- essentially rural country for thousands of years, the oping countries (third world countries). According most important industrial revolution is taking place to this, population in these areas will duplicate to with the displacement of a population equivalent to almost reach the 4.000 millions of inhabitants in the that of Europe, from the inner fi eld to a habitat full next generation (urban population in China, India of skyscrapers and smog. However, in most of the and Brazil today is almost at the same level as Europe developing countries (third world), urban growth is and North America). The most spectacular success not fed, as it is in China, by the powerful Chinese of this evolution will be the multiplication of the industry and commerce, nor by the constant fl ow of metropolis with more than 8 million of inhabitants, foreign capital. In these countries, the process of and even more incredible, the impact of the megapo- urbanization is completely unrelated to industrializa- lis with over 20 million inhabitants (which was the tion and every form of social promotion. 166 Urbanization of poverty Ganges, Irrawadd and Mekong. The names given to The exploitation of the “favelas” has been ana- “favelas” throughout the planet are all interchange- lyzed in the UN report, “The challenge of the slums” able, and at the same time sui generis: “bustees” that warns about the planetary threat of urban pov- in Calcutta, “chaw”l and “zapadpatti” in Bombay, erty. The authors define the “favelas” as places char- “katchi abadi” in Karachi, “kampong” in Jakarta, acterized by: overcrowding, precarious rooms, lack of ïskwater” in Manila, “Shammasa” in Khartoum, “um- access to water and hygiene services, and a lack of jondolo” in Durban, “intramuros” in Rabat, “bidon- definition of property rights. billes” in Abidjan, “ballali” in El Cairo, “gecekondon” This is a pluridimensional ,and in part restrictive in Ankara, “conventillos” in Quito, “favelas” in Brazil, definition, based on an estimate that the population “villas miseria” in Buenos Aires and “colonias popula- in the “favelas” was of at least 921 million people in res” in Ciudad de Mexico. A recent study published by 2001. The residents of the “favelas” represent 78.2% the Harvard Law review estimate 85% of the residents of urban population on the less developed countries of the third world cities don’t have title of legal and one-sixth part of the citizens in the planet. If property. This gives place to a contradiction because the demographic structure of most of the cities in the the lands in which the “favelas” grow tend to be third world is considered, at least half of this popula- property of the government, while the houses built tion is less than 20 years old. are property of land owners that impose excessive The most significant proportion of residents of rents to the urban poor who don’t have property, nor “favelas” takes place in Ethiopia (99.4% of the urban even the barracks in which they live. population), and in Chad (99.4%). Following is Af- The ways of installing the “favelas” are very vari- ghanistan (98.5%) and Nepal (92%) In Delhi urban able, from the collective invasions of Mexico City planners deplore the existence of “favelas” inside and Lima, to the complex (and frequently illegal), “favelas”: the historic poor class of the city, brutally rent systems of the lands at the periphery of Peking, expelled towards the middle of the seventies, is Karachi and Nairobi. National and regional political joined in the periphery by new arrivals that conquer machinery generally contribute to this informal mar- or colonize all the free spaces. In Cairo and Phnom ket, increasing the risk of [them] controlling political Penh, new arrivals occupy and rent parts of rooms serfdom and of exploiting a regular flow of rents and placed on the roof, giving place to new “favelas” sub-lets. hanging in the air. The population of the “favelas” The availability of infrastructure, on the contrary, is frequently deliberately underestimated, sometimes is very far from the rhythms of urbanization, and the even in big proportions. At the end of the 80’s, for “favela” at the city’s periphery often has no access example, Bangkok had an official rate of poverty of to hygiene or public services. These are places that only 5% while some studies showed that one fourth are defined in terms of absence: what they don’t of the population (1.16 million people) lived in have says what they are. The “favelas” will have two “favelas” and in improvised rooms. thousand millions inhabitants in 2030, because they There are more than 250 thousand “favelas” in represent the only solution to the human surplus of the world. The five largest metropolis of South Asia the XXI century. (Karachi, Bombay, Delhi, Calcutta and Dacca), have These large “favelas” of the biggest cities in the almost 15 thousand urban zones like the “favelas”, world, are they volcanoes ready to explode? Will all for a population of more than 20 million. The resi- political actions or plans serve any purpose if these dents of the “favelas” are even more numerous in the excluded masses are not taken in consideration? coast of Occidental Africa, while a huge urbanized Could its inhabitants transform into political subjects poverty extends in Anatolia and Ethiopia, including capable of making history? What kind of prominence areas in the Andes and the Himalayas, proliferates could these human masses assume? How to facilitate beneath the shadows of the buildings of Mexico city, things for them to assume a leading role? How to Johannesburg, Manila, Sao Paulo... and colonize the reach them? Piñeiro Emanuel de Traducción borders of the Amazon, Congo, Niger, Nile, Tigris, This is a challenge for new politics. ❑ 167 September M T W T F S D M T W T F S D 1 2 3 4 5 6 7 22 23 24 25 26 27 28 8 9 10 11 12 13 14 29 30 2008 15 16 17 18 19 20 21 Monday Tuesday Wednesday Thursday

1 2

6 7 8 9

13 14 15 16

20 21 22 23

27 28 29 30

168 M T W T F S D M T W T F S D November 1 2 17 18 19 20 21 22 23 3 4 5 6 7 8 9 24 25 26 27 28 29 30 10 11 12 13 14 15 16 Friday Saturday Sunday OCTOBER 1 3 4 5 2 3 4 5 6 7 10 11 12 8 9 10 11 12 13 17 18 19 14 15 16 17 18 24 25 26 19 20 21 22 23 24 31 25 26 27 28 29 30 31 169 Monday Tuesday Wednesday 2929 Dan 7.9-10.13-14 / Sal 137 3030 Jb 3,1-3.11-17.20-23 / Sl 87 11 Jb 9,1-12.14-16 / Sl 87 Miguel, Gabriel, Rafael Jn 1,47-51 Jerónimo Lc 9,51-56 Teresa del Niño Jesús Lc 9,57-62 1871: Los benedictinos, primera orden religiosa en 1655: Coronilla y compañeros, caciques indígenas, 1542: Comienza la guerra de la Araucanía. liberar sus esclavos en Brasil. mártires de la liberación, Argentina. 1949: Triunfo de la Revolución China 1906: Segunda intervención armada de EEUU en Cuba, 1974: Carlos Prats, general del ejército chileno, y su 1991: Los militares expulsan al presidente constitucio- que se prolongará 2 años y 4 meses. esposa, mártires de la democracia, en Chile. nal de Haití, Aristide, y comienza una masacre. 1992: La Cámara destituye al presidente Collor. Brasil. 1981: Honorio Alejandro Núñez, celebrador y seminaris- 1992: Julio Rocca, cooperante italiano, mártir de la Nueva: a las 03h12m en Libra. ta, mártir por su pueblo hondureño. solidaridad en Perú. 1991: Vicente Matute y Francisco Guevara, mártires Día internacional de las personas de edad de la lucha por la tierra, Honduras. 1991: José Luis Cerrón, universitario, mártir de la solidaridad, Huancayo, Perú. 1991: Golpe de estado contra el presidente constitucional Jean-Bertrand Aristide, Haití. Año Nuevo Judio: 5769 October

170 Thursday Friday Saturday 22 Jb 19,21-27 / Sl 26 33 Jb 38,1.12-21;40,3-5 / Sl 138 44 Jb 42,1-3.5-6.2-16 / Sl 118 Ángeles custodios Lc 10,1-12 Francisco de Borja Lc 10,13-16 Francisco de Asís Lc 10,17-24 1869: Nace Mahatma Gandhi 1980: Maria Magdalena Enríquez, bautista, secretaria Teodoro Fliedner 1968: Masacre de Tlatelolco, en la Plaza de las Tres de prensa de la Comisión de DDHH, defensora 1555: El concilio provincial de México prohibe el sacer- Culturas, de México DF. 40 años. de los direchos de los pobres, El Salvador. docio a los indios. 1972: Comienza la invasión de la United Brand Com- 1990: Reuniﬁcación de Alemania. 1976: Omar Venturelli, mártir de la entrega a los más pany a territorio Brunka, Honduras. pobres en Temuco, Chile. 1989: Jesús Emilio Jaramillo, obispo de Arauca, Co- Día mundial de la Amnistía lombia, mártir de la paz y del servicio. 1992: Represión policial a los presos de Carandirú, São Paulo: 111 muertos y 110 heridos. October

Domingo 27º ordinario Is 5,1-7 / Sl 79 55 Flp 4,6-9 / Mt 21,33-43 Plácido y Mauro 1995: El ejército asesina a 11 campesinos en la comunidad «Aurora 8 de octubre», Guatemala. Día internacional de la ONU de los profesores

171 Monday Tuesday Wednesday 66 Gl 1,6-12 / Sl 110 77 Gl 1,13-24 / Sl 138 88 Gl 2,1-2.7-14 / Sl 116 Bruno Lc 10,25-37 Rosario Lc 10,38-42 Tais y Pelagia Lc 11,1-4 William y Tyndal Enrique Melchor, Muhlenberg 1970: Néstor Paz Zamora, seminarista, universitario, 1981: 300 familias sin techo resisten al desalojo en J. Ntra. Sra. del Rosario, patrona de los negros, Brasil. hijo de un general boliviano, mártir de las luchas Robru, São Paulo. 1462: Pío II censura oﬁ cialmente la reducción de de liberación de su pueblo. Día mundial de los sin techo africanos a la esclavitud. 1974: Se reúne en Asunción el Primer Parlamento Primer lunes de octubre 1931: Nacimiento de Desmond Tutu, arzobispo negro Indio Americano del Cono Sur. sudafricano, premio Nóbel de la Paz. 1989: Fallece Penny Lernoux, periodista, defensora 1973: Mártires de Lonquén, Chile. de los pobres de América Latina. 1978: José Osmán Rodríguez, campesino Delegado Día Internacional contra los desastres naturales de la Palabra, mártir, Honduras. 30 años. Segundo miércoles de octubre 1980: Manuel Antonio Reyes, párroco, mártir de la entrega a los pobres, en El Salvador. 2001: EEUU comienza la invasión de Afganistán Creciente: a las 04h04m en Capricornio. October

172 Thursday Friday Saturday 99 Gl 3,1-5 / Int. Gl 3,1-5 1010 Gl 3,7-14 / Sl 110 1111 Gl 3,22-29 / Sl 104 Dionisio, Luis Beltrán Lc 11,5-13 Tomás de Villanueva Lc 11,15-26 Soledad Torres Acosta Lc 11,27-28 1581: Muere Luis Beltrán, misionero español en Colom- 1987: I Encuentro de los Negros del Sur y Sudeste 1531: Muere Ulrico Zwinglio, en Suiza. bia, dominico, predicador, canonizado en 1671, de Brasil, en Rio de Janeiro. 1629: Luis de Bolaños, franciscano, precursor de las patrono principal de Colombia en 1690. Día mundial de la ONU de la salud mental reducciones, apóstol de los guaraníes. 1967: Ernesto Che Guevara, médico, guerrillero, inter- 1962: Se inaugura el Concilio Vaticano II nacionalista, asesinado en Bolivia. 1976: Marta González de Baronetto y compañeros, Día internacional de la ONU del correo mártires del servicio, Córdoba, Argentina. 1983: Benito Hernández y compañeros, indígenas, Yom Kippur: 5769 mártires de la tierra en Hidalgo, México. October

Domingo 28º ordinario Is 25,6-10a / Sl 22 1212 Flp 4,12-14.19-20 / Mt 22,1-14 Pilar, Serafín Grito de los excluidos en varios países de A.L. Ntra. Sra. Aparecida, negra, Patrona de Brasil. 1492: A las 2 am Colón divisa la isla Guanahaní, a la que llamará San Salvador (hoy Watling). 1909: Fusilamiento del pedagogo Francesc Ferrer i Guardia, en Barcelona. 1925: Desembarcan 600 marines en Panamá. 1958: Primeros contactos con los indígenas Ayoreos (Paraguay). 1976: Juan Bosco Penido Burnier, jesuita misionero, mártir de la caridad, Ribeirão Bonito MG, Brasil. 173 1983: Marco Antonio Orozco, pastor evangélico, mártir de la Causa de los pobres en Guatemala. Monday Tuesday Wednesday 1313 Gl 4,22-24.26-27.31-5,1 / Sl 112 1414 Gl 5,1-6 / Sl 118 1515 Gl 5,18-25 / Sl 1 Eduardo Lc 11,29-32 Calixto Lc 11,37-41 Teresa de Ávila Lc 11,42-46 1987: 106 familias sin tierra ocupan haciendas en varios Succoth: 5769 1535: Pedro de Mendoza se adentra en el Río de la puntos de Rio Grande do Sul, Brasil. Plata con 12 navíos y 15.000 hombres. Llena: a las 15h02m en Aries. 1980: El presidente Figueiredo expulsa de Brasil al sacerdote italiano Victor Miracapillo. 1994: Aristide retoma el poder en Haití después de la interrupción del golpe militar de Raoul Cedras. October

174 Thursday Friday Saturday 1616 Ef 1,1-10 / Sl 97 1717 Ef 1,11-14 / Sl 32 1818 2 Tm 4, 9-17a / Sal 144 Margarita Mª Alacoque Lc 11,47-54 Ignacio de Antioquía Lc 12,1-7 Lucas Lc 10, 1-9 1952: Es creada la CNBB, Conferencia Nacional de 1806: Muere Jean-Jacques Dessalines, jefe de la 1859: Levantamiento antiesclavista en Kansas, EEUU. Obispos Brasileños (católicos). revolución de esclavos en Haití que fue ejemplo 1977: Masacre del ingenio Aztra, Ecuador. 100 muertos, 1992: Se concede a Rigoberta Menchú el premio para toda América. en la protesta contra la empresa que no pagaba. Nóbel de la Paz. 1945: La movilización popular impide el golpe anti- 1991: "Tortura, nunca más" identiﬁca 3 víctimas ente- 1997: Fulgêncio Manoel da Silva, líder sindical y político, Perón en Argentina. rradas clandestinamente en São Paulo. asesinado en Santa Maria da Boa Vista, Brasil. 2003: Derrocamiento de Gonzalo Sánchez de Lozada, 1998: Es detenido en Londres Pinochet. Más de 3100 presidente de Bolivia, por alzamiento popular. personas fueron torturadas, desaparecidas y/o asesinadas durante sus 17 años de dictadura. Día mundial para la erradicación de la pobreza Día mundial de la alimentación (FAO, 1979). October

Domingo 29º ordinario Is 45,1.4-6 / Sl 95 1919 1Ts 1,1-5b / Mt 22,15-21 Pedro de Alcántara Pablo de la Cruz 1970: Muere en México Lázaro Cárdenas, patriota mexicano. 2001: Digna Ochoa, abogada popular, del Centro de DDHH Agustín Pro, México D.F., asesinada.

175 Monday Tuesday Wednesday 2020 Ef 2,1-10 / Sl 99 2121 Ef 2,12-22 / Sl 84 2222 Ef 3,2-12 / Int. Is 12,2-6 Laura Lc 12,13-21 Ursula, Celina, Viator Lc 12,35-38 María Salomé Lc 12,39-48 1548: Fundación de la ciudad de La Paz. 1973: Gerardo Poblete, sacerdote salesiano, torturado 1976: Ernesto Lahourcade, gremialista, mártir de la 1883: Fin de la guerra de límites entre Chile y Perú. y muerto, mártir de la paz y la justicia en Chile. justicia en Argentina. 1944: El dictador Ubico es derrocado en Guatemala Menguante: a las 06h55m en Cáncer. 1981: Eduardo Capiau, religioso belga, mártir de la por insurrección popular. solidaridad en Guatemala. 1975: Raimundo Hermann, norteamericano, párroco 1987: Nevardo Fernández, mártir de la lucha por las entre los indios quechuas, mártir de los campe- reivindicaciones indígenas en Colombia. sinos del pueblo de Bolivia. 1978. Oliverio Castañeda de León. Dirigente de la Asociación de Estudiantes Universitarios (AEU) de la Universidad de San Carlos de Guate mala. Símbolo de la lucha por la libertad. 30 años. 1988: Jorge Eduardo Serrano sj, Colombia. Semana (de la ONU) para el desarme October

176 Thursday Friday Saturday 2323 Ef 3,14-21 / Sl 32 2424 Ef 4,1-6 / Sl 23 2525 Ef 4,7-16 / Sl 121 Juan Capistrano Lc 12,29-53 Antonio Mª Claret Lc 12,54-59 Crisanto, Gaudencio Lc 13,1-9 Santiago de Jerusalén 1945: Comienza a existir oficialmente la ONU. Día 1887: Un sector del ejército brasileño, solidario con 1981: Marco Antonio Ayerbe Flores, estudiante uni- de la ONU. la lucha popular, se niega a ser utilizado para versitario, Perú. 1977:Juan Caballero, sindicalista puertorriqueño, ase- destruir los palenques de los negros. 1986: Vilmar José de Castro, agente de pastoral y sinado por escuadrones de la muerte. 1975: Wladimir Herzog, periodista, asesinado por la militante por la tierra, asesinado en Caçú, Goiás, Día mundial de información sobre el desarrollo dictadura militar en São Paulo. Brasil, por la UDR de los terratenientes. 1983: EEUU invade Granada y pone fin a la revolución 1987: João «Ventinha», posseiro en Jacundá (PA), Día de las Naciones Unidas de New Jewel Movement. Brasil, asesinado por tres pistoleros. Aniversario de la firma de la Carta de las ONU, 1945. 1987: Carlos Páez y Salvador Ninco, indígenas; Luz Es- tela y Nevardo Fernandez, obreros, Colombia. 1988: Alejandro Rey y Jacinto Quiroga, agentes de pastoral, mártires de la fe, Colombia. 20 años. 1989: Jorge Párraga, pastor evangélico, y compañeros, mártires de la causa de los pobres, Perú. 2002: Fallece Richard Shaull, teólogo de la liberación presbiteriano, misionero en Colombia y Brasil. October

Domingo 30º ordinario Ex 22,20-26 / Sl 17 2626 1Ts 1,5c-10 / Mt 22,34-40 Felicísimo, Evaristo Felipe Nicolai, Johann Heemann, Paul Gerhard 1981: Ramón Valladares, secretario de la Comisión de DDHH de El Salvador, asesinado. 1987: Herbert Anaya, abogado, mártir de los Derechos Humanos, El Salvador.

177 Monday Tuesday Wednesday 2727 Ef 4,32-5,8 / Sl 1 2828 Ef 2,19-22 / Sl 18 2929 Ef 6,1-9 / Sl 144 Gustavo Lc 13,10-17 Simón y Judas Lc 6,12-19 Narciso Lc 13,22-30 1866: Paz de Black Hills entre Cheyennes, Sioux y Procesión del Señor Negro de los Milagros (Cristo) en 1626: Los holandeses compran a los indios la isla de Navajos con el ejército de EEUU. Lima, según la tradición afroperuana. Manhattan por 24 dólares. 1979: Independencia de San Vicente y las Granadinas. 1492: Llega Colón a Cuba en su primer viaje. 1987: Manuel Chin Sooj y compañeros, campesinos Fiesta nacional. 1880: Natalicio de Luisa Capetillo, de la Federación y catequistas mártires en Guatemala. Libre de los Trabajadores, Puerto Rico. Abogó por 1989: Masacre de los pescadores de El Amparo, el socialismo, la emancipación de la mujer. Venezuela. 1986: Mauricio Maraglio, misionero, mártir de la lucha por la tierra, Brasil. Nueva: a las 21h18m en Escorpión. October

178 Thursday Friday Saturday 3030 Ef 6,10-20 / Sl 143 3131 Flp 1,1-11 / Sl 110 11 Ap 7, 2-4.9-14 / Sal 23 Alonso Rodríguez Lc 13,31-35 Día de la Reforma protestante Lc 14,1-6 Todos los Santos 1Jn 3, 1-3 / Mt 5, 1-12a 1950: Insurrección nacionalista en Puerto Rico, dirigida 1553: Aparece la primera comunidad negra en América 1950: Los nacionalistas puertorriqueños Oscar Collazo por Pedro Albizu Campos. Latina que no experimentó la esclavitud, en Es- y Griselio Torresola atacan la Casa Blair como 1979: Santo Días da Silva, 37 años, líder sindical, meraldas, Ecuador. Su líder: Alonso Illescas. parte del Levantamiento de Jayuya. metalúrgico, militante de la pastoral obrera, mártir 1973: José Matías Nanco, pastor evangélico, y compa- 1974: Florinda Soriano, Doña Tingó, de las Ligas de los obreros brasileños. ñeros, mártires de la solidaridad, Chile. Agrarias, mártir del pueblo dominicano. 1979: Masacre de todos los Santos, La Paz, Bolivia. 1983: Es elegido Raúl Alfonsín en Argentina después Día universal del ahorro de la dictadura de los militares. 1981: Simón Hernández, indígena Achí, delegado de 1987: Nicaragua aprueba la primera autonomía mul- la Palabra, campesino, Guatemala. tiétnica de A.L., para su región caribe. 1981: Independencia de Antigua y Barbuda. 1999: Dorcelina de Oliveira Folador, deﬁciente física, 2004: El ejército chileno reconoce responsabilidad en del Movimiento Sin Tierra, alcaldesa de Mundo los crímenes de la dictadura de Pinochet. Novo, Brasil, asesinada. October

Fieles Difuntos Jb 19,1.23-27a / Sl 24 22 Flp 3,20-21 / Mc 15,33-39 Difuntos 1979: Primer Encuentro de las Nacionalidades y Minorías (Cuzco).

179 Paraguay: Between Continuity and Change

Dionisio Gauto Asunción, Paraguay

Something new is being born in this country. A through violence and lies, did not permit the devel- sprout that is growing and that we hope will bear opment of civil society. Thirty-fi ve years of a state fruit. There is the possibility that the grassroots will of siege, liberticidal laws, and thousands of political wake up. The people are becoming conscious that prisoners—tortured, disappeared, and exiled—have they do not deserve their situation. They are discover- left an inheritance diffi cult to overcome: corruption, ing their true interests and the real causes of their impunity, graft, and patronage, among other mala- poverty and marginalization, which are not just bad dies. politics and bad government. The same party which In 1989, with Stroessner’s departure, the party has ruled for more than sixty years without interrup- that emerged from the entrails of that dictatorship tion has brought the country nothing but setbacks kept its tentacles intact. If it is true that a space and suffering. This is the moment in which the popu- has been created for civil liberties, in these nineteen lar sectors are realizing their poverty is not the fruit years of “transition to democracy,” it is also true of fatalism or divine will. Rather, they are realizing that the socio-economic situation has gotten worse, that it is due to the unjust distribution of income in despite abundant and available natural resources, the country, that is, the lack of social justice. From including land, water, and electric energy. It is well this arises their disenchantment with and refusal to understood that democracy cannot be created without continue submitting unconditionally to the traditional a people that is conscious, responsible, and orga- strongmen. The “good are getting tired,” or, as some nized, that knows how to use its own head and knows campesinos say, “our necessities are waking us up.” its rights and interests. But the dictatorship has left The country is confronted with a great challenge and us with just a mass, without its own movement, con- great opportunity to achieve a change in power in the trolled from far away, responding to the interests of elections of April 20, 2008. This can be the fi rst step its party bosses. The destruction of the social fabric in the process to eradicate the chronic maladies that during the dictatorship—with the repression of all overwhelm the population. Retired Bishop Fernando autonomous organizations—has prevented the society Lugo is leading this process, something unprecedent- from having a critical conscience and from being able ed in these latitudes. to rely on channels of participation during the times But before talking about him and his project, it that they try to advance their interests as individuals, is important to signal that this country of six mil- families, and social groups. lion inhabitants has never known democracy. We can The lack of civil culture and passivity in regards mention the six months of the “Democratic Spring” to citizen participation characterizes even to this day in 1946, which ended in a bloody civil war in 1947. most of our people, due to a fear that still has not Since then, the Colorado Party has remained in power. been surpassed and a very strong bipartisan system: Militarism was installed in this country after the the Colorado Party in power, squandering all the re- war with Bolivia (1932-1935), with successive coup sources of the State and maintaining itself with the d’etats and unstable governments. In1954, Alfredo formal vote of the public, and the Liberal Party, en- Stroessner came to power in another military coup. tirely satisfi ed with being the major opposition party. He remained in power for thirty-fi ve years, using the The creation and participation of the National Colorado Party as his platform. Encounter Party (PEN) in the 1998 elections and the This long dictatorship, which was maintained Beloved Homeland Party (PPQ) in the 2003 elections Translated by Michael Dougherty by Michael Translated 180 were attempts to destroy this bipartisanism. But they sonal, free, and unilateral decision” to the Vatican. were unable to dislodge the Colorado Party from power. For public opinion, it should be clarified that leaving Today, it is clear that no opposition party alone the ministry when the sacrament of sacred orders has the capacity to win elections against the Party- remains is a theological question for the Church. It State that has owned the country for so long. Because is not a question for the Paraguayan State, a secular of this, and taking into account the successful experi- State that is controlled by its own legal order, unre- ences of neighboring countries like Uruguay and Chile, lated to canon law. With the steps that he has taken, the idea of a broad opposition alliance has emerged. according to noted constitutional lawyers, Lugo is Here is where the retired bishop of the diocese of perfectly qualified to be a candidate to the Presidency San Pedro, Fernando Lugo, enters the scene. He of the Republic, regardless of whether the Colorados proposes a social convergence of the grassroots and still claim that he faces a constitutional impediment. social movements, and an inclusive political conver- In order to reach the April 20, 2008 elections, gence. This convergence will not prioritize electoral Lugo still has to surpass two barriers. First, there is prizes—the distribution of elective offices among the the possibility that the Supreme Court will declare his leaders—but an agreement based on the commitment candidacy unconstitutional. The party of the govern- to the country we want to build. ment will return to this judicial body, alleging that For more than ten years, Fernando Lugo led the Lugo is still a religious minister and as an argument poorest diocese of the country. Because of his com- in their favor they will ask for a report from the Vati- mitment to the poorest campesinos, he was accused can. Of course, the Vatican diplomats will respond of supporting land occupations and of having re- according to the wishes of the government, although lationships with delinquents, in the context of the their response should not be relevant for the judicial criminalization of social struggles. Pressured by the system in our country. The group entrenched in power conservative wing of the Church, according to vox po- will use all the licit and illicit means at their disposal, puli, he had to resign from his diocese when he was including violent means, in order not to fall from their only 55 years old. Later, unburdened by his pastoral pedestal, which will be like the end of the world for obligations, in 2006 he lead the “Citizens’ Resistance” these privileged few, as they will have to give an ac- movement against violations of the Constitution by count of all that they have squandered. the Supreme Court of Justice, and he succeeded in The second difficulty or challenge will be achiev- turning out 40,000 people in a public demonstration. ing a national convergence, the unification of all Since this moment, he has become well-known for the democratic forces. For the traditional politicians, his power and charisma in uniting social and political politics has always been about electoral prizes, that opposition into one national movement, with an eye is, the creation of lists for the distribution of elected towards the 2008 elections. posts. Thus, a convergence in the construction of the Because of the many pressures on him—including country must be sought, which can achieve its objec- the creation of new political movements in his favor tive only if the national interest is prioritized over and a petition with more than 100,000 signatures the party or party member. asking him to run—he made the decision to renounce In our Guaraní language—which 95% of the popu- his religious ministry and enter the political arena. lation speaks—the word arandú signifies wisdom, The demands of his conscience—according to his and etymologically it is equivalent to perceiving “the letter to the Holy See—are what led him to take this signs of the times.” This is what is happening in the step, unheard of in the Catholic Church. grassroots, as the motivation increases to participate Article 235 of the current National Constitution and become involved in changes to put politics in the prevents “ministers from all religions” from being can- service of the common good. If the powerful manage didates to the Presidency of the Republic. This is why to frustrate this hope of the people through electoral Lugo had to end his religious ministry, renouncing fraud or the injustice of institutional Justice, it is publicly “the rights, duties, and privileges of the cleri- possible that the excluded will make recourse to vio- cal state,” later communicating by writing this “per- lence, which hopefully will not happen. ❑ 181 October M T W T F S D M T W T F S D 1 2 3 4 5 20 21 22 23 24 25 26 6 7 8 9 10 11 12 27 28 29 30 31 2008 13 14 15 16 17 18 19 Monday Tuesday Wednesday Thursday

3 4 5 6

10 11 12 13

17 18 19 20

24 25 26 27

182 M T W T F S D M T W T F S D December 1 2 3 4 5 6 7 22 23 24 25 26 27 28 8 9 10 11 12 13 14 29 30 31 15 16 17 18 19 20 21 NOVEMBER Friday Saturday Sunday 1 1 2 2 3 4 5 6 7 7 8 9 8 9 10 11 12 13 14 15 16 14 15 16 17 18 19 21 22 23 20 21 22 23 24 28 29 30 25 26 27 28 29 30

183 Monday Tuesday Wednesday 33 Flp 2,1-4 / Sl 130 44 Flp 2,5-11 / Sl 21 55 Flp 2,12-18 / Sl 26 Martín de Porres Lc 14,12-14 Carlos Borromeo Lc 14,15-24 Zacarías e Isabel Lc14,25-33 1639: Muere san Martín de Lima, en Perú. Hijo de es- 1763: Los Ottawa (EEUU) se lanzan contra Detroit. 1838: Independencia de Honduras. clava negra, luchó contra los prejuicios hasta ser 1780: Rebelión contra los españoles liderada por 1980: Fanny Abanto, maestra, líder de educadores, aceptado como religioso por los dominicos. Tupac Amaru, Perú. animadora de CEBs de Lima, vinculada a las 1903: Panamá se separa de Colombia con el apoyo 1969: Es ejecutado Carlos Mariguela en São Paulo. luchas populares, testigo de la fe. de EEUU. Fiesta nacional. 1988: Araceli Romo Álvarez y Pablo Vergara Toledo, militantes cristianos mártires de la resistencia contra la dictadura en Chile. 20 años. November

184 Thursday Friday Saturday 66 Flp 3,3 / Sl 104 77 Flp 3,17-4,1 / Sl 121 88 Flp 4,10-19 / Sl 111 Leonardo Lc 15,1-10 Ernesto Lc 16,1-8 Adeodato Lc 16,9-15 1866: El decreto imperial nº 3275 libera a los esclavos John Christian Frederik Heyer 1546: Rebelión de los cupules y los chichuncheles de la nación que estén dispuestos a defender a 1513: Ponce de León se posesiona de Florida. contra los españoles en Yucatán. Brasil en la guerra contra Paraguay. 1917: Triunfa la insurrección obrero campesina en 1976: Cae en Zinica Carlos Fonseca. 1988: José Ecelino Forero, agente de pastoral, mártir de Rusia y comienza la primera experiencia de 1987: Mártires indígenas de Pai Tavyterá, Paraguay. la fe y del servicio en Colombia. 20 años. construcción del socialismo en el mundo. Día Internacional de la ONU para la Prevención 1978. Antonio Ciani. Dirigente estudiantil de la AEU en de la Explotación del Medio Ambiente en la Guatemala. Desaparecido. 30 años. Guerra y los Conﬂictos Armados 1983: Augusto Ramírez Monasterio, franciscano, mártir de la defensa de los pobres, Guatemala. Creciente: a las 21h18m en Acuario. November

Domingo 32º ordinario Sb 6,12-16 / Sl 62 99 1Ts 4,13-18 / Mt 25,1-13 Teodoro 1977: Justo Mejía, sindicalista campesino y catequista, mártir de la fe en El Salvador. 1984: Primer Encuentro de los Religiosos, Seminaristas y Padres Negros de Rio de Janeiro. 1989: Cae el muro de Berlín.

185 Monday Tuesday Wednesday 1010 Tt 1,1-9 / Sl 23 1111 Tt 2,1-8.11-44 / Sl 36 1212 Tt 3,1-7 / Sl 22 León Magno Lc 17,1-6 Martín de Tours Lc 7,7-10 Josafat Lc 17,11-19 1483: Nacimiento de Lutero, en Alemania. Soren Kierkegaard 1838: Abolición de la esclavitud en Nicaragua. 1969: El gobierno brasileño prohibe la publicación de 1983: Sebastián Acevedo, militante, mártir del amor 1980: Nicolás Tum Quistán, catequista ministro de la noticias sobre indios, guerrilla, movimiento negro ﬁ lial al pueblo chileno. eucaristía, mártir de la solidaridad, Guatemala. y contra la discriminación racial. 1980: Policiano Albeño, pastor evangélico, y Raúl Albeño, mártires de la justicia, El Salvador. 1984: Alvaro Ulcué Chocué, sacerdote indígena páez, asesinado en Santander, Colombia. 1996: Jafeth Morales López, militante popular colombiano, animador de cebs, asesinado. 2004: La Comisión sobre Tortura entrega el testimonio de 35.000 víctimas de la dictadura de Pinochet. November

186 Thursday Friday Saturday 1313 Flm 7-20 / Sl 145 1414 2Jn 4-9 / Sl 118 1515 3Jn 5-8 / Sl 111 Leandro Lc 17,20-25 Diego de Alcalá Lc 17,26-37 Alberto Magno Lc 18,1-8 1969: Indalecio Oliveira Da Rosa, sacerdote, 33 1960: Huelga nacional de 400.000 ferroviarios, por- 1562: Juan del Valle, obispo de Popayán, Colombia, años, mártir de los movimientos de liberación tuarios y marinos, Brasil. peregrino de la causa indígena. del pueblo uruguayo. 1781: Julián Apasa, «Tupac Katari», rebelde contra los Llena: a las 21h18m en Tauro. conquistadores, muerto por el ejército, Bolivia. 1889: Se proclama la República en Brasil. 1904: Desembarcan marines en Ancón, Panamá. 1987: Fernando Vélez, abogado y militante, mártir de los derechos humanos en Colombia. November

Domingo 33º ordinario Pro 31,10-13.19-20.30-31 / Sl 127 1616 1Ts 5,1-6 / Mt 25,14-30 Margarita, Gertrudis 1982: Fundación del Consejo Latinoamericano de Iglesias, CLAI. 1989: Ignacio Ellacuría, compañeros jesuitas y dos empleadas, asesinados en San Salvador. Día internacional de la ONU para la tolerancia

187 Monday Tuesday Wednesday 1717 Ap 1,1-4;2,1-5a / Sl 1 1818 Ap 3,1-6.14-22 / Sl 14 1919 Ap 4,1-11 / Sl 150 Isabel de Hungría Lc 18,35-43 Elsa Lc 19,1-10 Abdías, Crispín Lc 19,11-28 1985: Luis Che, celebrador de la palabra, mártir de la 1867: El Duque de Caxias escribe al Emperador 1681: Roque González, primer testigo de la fe en la fe en Guatemala. preocupado por la posibilidad de que los negros Iglesia paraguaya y sus compañeros jesuitas que vuelvan de la guerra de Paraguay inicien una Juan y Alfonso, mártires. guerra interna, por sus legítimos derechos. 1980: Santos Jiménez Martínez y Jerónimo «Don 1970: Gil Tablada, asesinado por oponerse al acapa- Chomo», pastores protestantes, campesinos, ramiento de tierras, La Cruz, Costa Rica. mártires en Guatemala. 1999: Iñigo Eguiluz Tellería, cooperante vasco, y 2000: Fujimori, desde Japón, presenta por fax su Jorge Luis Mazo, sacerdote, asesinados por los renuncia a la presidencia de Perú. paramilitares, en Quibdó, Colombia. Menguante: a las 16h31m en Leo. November

188 Thursday Friday Saturday 2020 Ap 5,1-10 / Sl 149 2121 Ap 10,8-11 / Sl 118 2222 Ap 11,4-12 / Sl 143 Félix de Valois, Octavio Lc 19,41-44 Presentación de María Lc 19,45-48 Cecilia Lc 20,27-40 1542: Las Leyes Nuevas pasan a regular las enco- 1831: Colombia se proclama Estado soberano, disol- Día universal de la música. miendas de indios. . viéndose la Gran Colombia. 1910: João Cândido, el «almirante negro», lidera la 1695: Martirio de Zumbí de los Palmares. Día nacional 1966: Fundación de la Organización Nacional de «Revuelta de la Chibata» en Rio de Janeiro. brasileño de la Conciencia Negra. Mujeres de Chicago. 1976: Guillermo Woods, sacerdote misionero, excom- 1975: Masacre de La Unión, Honduras, matanza de batiente estadounidense en Vietnam, mártir y campesinos por mercenarios contratados por servidor del pueblo de Guatemala. los latifundistas. 2000: Condenado a cadena perpetua Enrique Aran ci- Día mundial (de la ONU) de la televisión bia, exagente de la DINA chilena, por atentado al general Prats en Buenos Aires el 30sept74. Día internacional de los Derechos del Niño Día mundial por la industrialización de África November

Último domingo ordinario Ex 34, 11-12.15-17 / Sl 22 2323 1Cor 15,20-26.28 / Mt 25,31-46 Clemente 1927: Miguel Agustín Pro, asesinado, junto con tres laicos, en la persecución religiosa de la época de los cristeros, México. 1974: Amilcar Oviedo D., líder obrero, Paraguay. 1980: Ernesto Abrego, párroco, desaparecido con 4 de sus hermanos en El Salvador.

189 Monday Tuesday Wednesday 2424 Ap 14,1-3.4b-5 / Sl 23 2525 Ap 14,14-19 / Sl 95 2626 Ap 15,1-4 / Sl 97 Andrés Dung-Lac Lc 21,1-4 Catalina de Alejandría Lc 21,5-11 Juan Berchmans Lc 21,12-19 1590: Agustín de La Coruña, obispo de Popayán, des- Isaac Wats 1984: Mártires campesinos de Chapi y Lucmahua- terrado y encarcelado por defender al indio. 1808: Es ﬁ rmada una ley que concede tierras a todos los yco, Perú. 1807: Muere José Brandt, jefe de la nación Mohawk. extranjeros no negros que viniesen a Brasil. 1980: El Tribunal Russel considera 14 casos de viola- 1960: Asesinato de las hermanas Mirabal en República ción de derechos humanos contra indígenas. Dominicana. 1975: Independencia de Surinam. Fiesta nacional. 1983: Marçal de Sousa, Tupá'í, indígena, mártir de la lucha por la tierra, que había hablado a Juan Pablo II en Manaus en 1980. Asesinado. 25 años. Día internacional contra la violencia y la explotación de la mujer November

190 Thursday Friday Saturday 2727 Ap 18,1-2.21-23;19,1-3.9a / Sl 99 2828 Ap 20,1-4.1-21,2 / Sl 83 2929 Ap 22,1-7 / Sl 94 Virgilio Lc 21,20-28 Catalina Labouré Lc 21,29-33 Saturnino Lc 21,34-36 1977: Fernando Lozano Menéndez, estudiante univer- 1975: FRETILIN, Frente Revolucionario por un Timor Este 1916: Desembarco masivo de Marines e implantación sitario peruano, muerto durante su detención e Independiente, declara la independencia del país. del protectorado en Rep. Dominicana. interrogatorio por los militares. 1976: Liliana Esthere Aimetta, metodista, mártir de la 1976: Pablo Gazzari, sacerdote argentino, Hermanito 1980: Juan Chacón y compañeros dirigentes del FDR, Causa de los pobres, Buenos Aires. del Evangelio, secuestrado y arrojado vivo al mar mártires en El Salvador. 1978: Ernesto Barrera, «Neto», sacerdote, obrero, en los «vuelos de la muerte». 1992: Intento de golpe de estado en Venezuela. mártir de las CEBs, El Salvador. 30 años. Día internacional, de la ONU, de Solidaridad Nueva: a las 16h54m en Sagitario. 1980: Marcial Serrano, párroco, mártir de los campe- con el pueblo palestino. sinos de El Salvador. November

Domingo 1º de Adviento Is 63,16b-17.19b;64,2b-7 / Sl 79 3030 1Cor 1,3-9 / Mc 13,33-37 Andrés 1967: La conferencia episcopal brasileña (CNBB) protesta contra la prisión de sacerdotes.

191 Biofuels Liberating or Neocolonialist energy? Horacio Martins de Carvalho Curitiba, Brazil In the past forty years, we have become aware of particular. The United States owns 40% of the planet’s how our lifestyle is provoking environmental degrada- vehicles, but combustible alcohol corresponds to only tion and pollution and changing the climate of Planet 2.5% of the local market for fuel. The United States Earth. The concentration of carbon dioxide (CO2) in produces ethanol from corn, although production costs the atmosphere has increased by about 4% annually. for producing ethanol from sugarcane are much lower. This has been caused by the use of petroleum, gas, In this situation, large multinational corporations and coal, and by the destruction of the rain forest. have discovered that partially solving environmental Taken together, these sources of pollution will cause problems can become a very profi table business. How- the atmosphere of Planet Earth to be raised by be- ever, their business initiatives do not eliminate the tween 2 and 6 degrees Celsius in the next hundred causes of these problems in a sustainable manner. They years, an effect known as global warming. An increase do not address the deforestation of the tropics and of in temperature of this scale will not just alter the cli- the savannahs, the intensive use of fossil fuels (petro- mate of the entire world, but it will also raise average leum and natural gas), and the elevated emission of sea level by at least 30 centimeters. This will interfere greenhouse gases, causes which are provoking the un- with the lives of millions of people who live in the desirable and increasing (although discrete) warming most low-lying coastal areas of our planet. of the planet. The profi tability of biofuels like ethanol Additionally, recent UN reports about climate and vegetable oils, including biodiesel, is motivating change suggest that global warming may take place multinational corporations to combat just one of the more quickly than previously foreseen unless concrete causes of greenhouse gases. measures are taken—both preventing the deforestation Biofuels are energy sources obtained from biomass, of the rainforests and reducing the emission of green- or, in other words, from plant species that provide house gases (carbon dioxide, methane, chlorofl uorocar- the primary material, whether ethanol, in the case of bons (CFCs), and sulfur hexafl oride). sugarcane and cassava, or vegetable oils, in the case As a result of intergovernmental debates and ne- of soy, sunfl ower, canola, castor, and palm. Advanced gotiations, the Kyoto Protocol was signed in 1997. research is being done to produce ethanol from dry This agreement, lacking the participation of either material or from the organic residue of sugarcane, the United States or Australia, establishes methods to straw, corn, byproducts of trees used for paper produc- control and reduce the emission of greenhouse gases. tion, etc. It is estimated that by 2012 the production This Protocol entered into force in February 2005. It of ethanol from cellulose—from the juice and pulp of contains a specifi c timetable for the developed coun- fruits or grasses like sugarcane—will compete with tries (which produce the majority of greenhouse gases) traditional ethanol in the United States. to reduce the quantity of greenhouse gases they emit, President Bush’s April 2007 trip to several Latin by 2012 requiring them to reduce by at least 5.3% the American countries, in which he sought to reach quantity of gases emitted in relation to 1990 levels. agreements regarding the production and distribu- The signatory countries of the Protocol will have to tion of combustible ethanol, confi rmed the worry and implement plans to reduce the emission of gases be- suspicion of innumerable NGOs and popular social tween 2008 and 2012. movements. They worry that large multinational corpo- One of the suggested measures is to mix 20% rations are involving themselves with biofuels not just ethanol (combustible alcohol) into gasoline. Consider- to produce and sell alternatives to petroleum, but to ing only the United States, Japan, and the developed dominate the territories best suited to produce these countries of Europe, it is calculated that by 2017 these primary materials. countries will import approximately 10,000 millions Many Latin American countries are developing of liters of ethanol from producing countries, Brazil in initiatives to increase the production of ethanol and 192 combustible vegetable oils. Among them, Brazil is and removes agrarian reform from the national agenda. emerging as the country which has the most favorable It is anti-ecological because it contaminates the water territorial and climatic conditions for this produc- and the soil with agricultural toxins and herbicides, tion, taking into account that, in 2006, Brazil and the increases the deforestation of the rainforests and the United States together have produced 70% (3.8 billion savannahs, and reduces, through monoculture, the liters) of the total (5.8 billion liters) production of existing biodiversity in the areas where sugarcane is combustible ethanol in the world. cultivated. Brazil is the country where the ambitions of mul- Latin American populations find themselves, at the tinational businesses are concentrated, as well as the beginning of the 21st century, with public policies and interests of the United States government. According large capitalist companies that capture and manipulate to market analyses, there are about 100 to 150 million the convictions and proposals of thousands of orga- hectares of land potentially available on which to grow nizations and popular social movements in relation to primary material for biofuels. the search for alternative energies from renewable en- In Brazil today, about 6.5 million hectares of land ergies in order to protect the environment and the life are dedicated to the cultivation of sugarcane, for both of Planet Earth. What once was a great hope has now sugar and ethanol. The goal of the large producers is been converted into a bourgeois business, directed to reach, by 2012, a production of approximately 3.8 by multinational corporations. Something that should billion liters of ethanol, which requires that 10.3 mil- have been liberating turned against the peoples of the lion acres of sugarcane be planted. earth in an oppressive and evil way. Even so, Brazil’s goal is even more ambitious. By Even worse than this, the policies of the produc- 2017, in order to supply the increasing world demand tion of biofuels under the neocolonialist production for ethanol on the part of the United States, Europe, model is just as environmentally polluting as before, if Japan, Australia, China, and many Latin American not more so. This is due primarily to the monoculture countries, it aims to produce a total of 11 billion liters of sugarcane and the use of biotoxins, herbicides, and of ethanol, which signifies planting 28 million hectares fertilizers that have their origin in industrial applica- of land. It is possible to foresee in Brazil the creation tions. Biofuel, starting as a utopia of an alternative of an enormous “green desert,” the monoculture of and liberating energy, has become an instrument of sugarcane. In this way, Brazil will be transformed into contemporary neocolonialism. a platform to export biofuels to the entire world. It In order to stop all of this, it is necessary that will have the technology to produce them (such as popular social movements and organizations from transgenic sugar), but it will be under the control of the entire world—connected in worldwide social net- multinational corporations. works—denounce these imperialist intentions and This unmeasured growth of production in biomass practices, especially as they impact Latin American for the production of biofuels is taking place under countries. It is critical that they emphasize an other the control of large national and multinational capital. possible model of production and technology to pro- It is strongly supported by the Brazilian government, duce biofuels and reduce greenhouse gases. which is adopting production models and technolo- It is necessary to reaffirm that the vision of the gies that accentuate monoculture, the intensive use of capitalist neoliberal world imposed by the developed biotoxins—industrial fertilizers and herbicides—and countries upon the developing countries is directly heavy machinery. In sum, it is a model that causes responsible for this loss, for irresponsible individualis- social exclusion and is ecologically unsustainable. tic consumption, for goods like individual automobiles, This production model is anti-social because it and for models of competition that are destructive of concentrates the wealth and profits of the agricultural solidarity between persons, between economic initia- sector, compromises food security, increases the ex- tives, and between peoples. This conception of the ploitation of workers, weakens campesinos economi- world degrades the environment, and it becomes geno- cally and culturally, destroys the ethnic and social cidal to the extent that it makes life just one more fabric of the first nations (indigenous communities) thing to be bought and sold. and small fishermen. Even more, it denationalizes land ❑ 193 November M T W T F S D M T W T F S D 1 2 17 18 19 20 21 22 23 3 4 5 6 7 8 9 24 25 26 27 28 29 30 2008 10 11 12 13 14 15 16 Monday Tuesday Wednesday Thursday

1 2 3 4

8 9 10 11

15 16 17 18

22 23 24 25

29 30 31

194 M T W T F S D M T W T F S D January’2009 1 2 3 4 19 20 21 22 23 24 25 5 6 7 8 9 10 11 26 27 28 29 30 31 12 13 14 15 16 17 18 Friday Saturday Sunday DECEMBER 1 5 6 7 2 3 4 5 6 7 12 13 14 8 9 10 11 12 13 21 19 20 14 15 16 17 18 19 26 27 28 20 21 22 23 24 25 26 27 28 29 30 31

195 Monday Tuesday Wednesday 11 Is 2,1-5 / Sl 121 22 Is 11,1-10 / Sl 71 33 Is 25,6-10a / Sl 22 Eloy Mt 8,5-11 Bibiana Lc 10,21-24 Mt 15,29-37 1981: Diego Uribe, sacerdote, mártir de la lucha de 1823: Declaración de la doctrina Monroe: «América Francisco Javier liberación de su pueblo, Colombia. para los americanos». 1502: Moctezuma es entronizado como señor de 2000: El juez Guzmán dispone el arresto domiciliario 1956: Desembarco del Granma en Cuba. Tenochtitlán. y el procesamiento de Pinochet. 1972: Panamá reconoce a los indígenas el derecho 1987: Víctor Raúl Acuña, sacerdote, Perú. 2002: Fallece Ivan Illich, ﬁ lósofo y sociólogo de la Día mundial de la lucha contra el SIDA. a su comarca. 1980: Ita Catherine Ford, Maura Clarke, Dorothy Kasel liberación y Jean Donovan, de Maryknoll, se cuestradas, Día internacional del discapacitado violadas y asesi nadas. El Salvador. 1990: Campesinos mártires de Atitlán, Guatemala. Día internacional de la ONU contra la esclavitud December

196 Thursday Friday Saturday 44 Is 26,1-6 / Sl 117 55 Is 29,17-24 / Sl 26 66 Is 30,19-21.23-26 / Sl 146 Juan Damasceno, Bárbara Mt 7,21.24-27 Sabas Mt 9,27-31 Nicolás de Bari Mt 9,35-10,1.6-8 1677: La tropa de Fernán Carrillo ataca el Quilombo 1492: Llega Colón a La Española en su primer viaje. Nicolás de Mira de Palmares, Brasil. 1824: La constitución brasileña, en su ley complemen- 1534: Fundación de Quito. Día internacional del voluntario taria, prohibe ir a la escuela a leprosos y negros. 1969: Muere João Cândido, el «almirante negro», héroe 2000: Dos exgenerales argentinos de la dictadura de la Revuelta de Chibata de 1910. condenados a cadena perpetua por la justicia italiana: Suárez Masón y Santiago Riveros. Día internacional (de la ONU) de los Voluntarios para el desarrollo Creciente: a las 16h25m en Piscis.

Domingo 2º de Adviento December Is 40,1-5.9-11 / Sl 84 77 2Pe 3,8-14 / Mc1,1-8 Ambrosio 1975: El gobierno militar de Indonesia invade Timor Este, matando 60.000 personas en dos meses. 1981: Lucio Aguirre y Elpidio Cruz, hondureños, cele- bradores de la Palabra y mártires de la solidaridad con los refugiados.

197 Monday Tuesday Wednesday 88 Gn 3,9-15.20 / Sal 97 99 Is 40,1-11 / Sl 95 1010 Is 40,25-31 / Sl 102 Concepción de María Ef 1,3-6,11-12 / Lc 1,26-38 Leocadia, Valerio Mt 18,12-14 Eulalia de Mérida Mt 11,28-30 1542: Las Casas concluye su «Brevísima relación de 1824: Victoria de Sucre en Ayacucho. Última batalla 1898: Derrotada, España cede a EEUU Puerto Rico la destrucción de las Indias». por la Independencia. y Filipinas. 1965: Concluye el Concilio Vaticano II. 1948: La ONU proclama la Declaración Universal de 1976: Ana Garófalo, metodista, mártir de la Causa de los Derechos Humanos. 60 años. los pobres, Buenos Aires, Argentina 1996: Es concedido el Nóbel de la Paz a José Ramos 1977: Alicia Domont y Leonie Duquet, már tires de la Horta, autor del plan de paz para Timor Este de solidaridad con desaparecidos, Argentina. 1992, y a Carlos Ximenes Belo, obispo de Dili. 1994: Leyla Zana es condenada a 17 años de cárcel en 1997: El gobierno socialista francés aprueba la reduc- Turquía por defender los derechos kurdos. ción de la jornada semanal a 35 horas. 1997: Samuel Hernán, sacerdote que traba jaba con los campesinos en Oriente, asesinado, Colombia. 2004:12 países fundan la Comunidad Sudamericana de Naciones: 361 millones de habitantes. December

198 Thursday Friday Saturday 1111 Is 41,13-20 / Sl 144 1212 Zac 2,14-17 / Sal 95 1313 Eclo 48,1-4.9-11 / Sl 79 Dámaso, Lars Olsen Skrefsrud Mt 11,11-15 Guadalupe, Juan Diego Lc 1,39-45 Lucía Mt 17,10-13 1978: Gaspar García Laviana, sacerdote, mártir de las 1531: María se aparece al indio Juan Diego en el 1968: La Cámara de los Diputados se opone al Gobierno luchas de liberación, Nicaragua. Tepeyac, donde se veneraba Tonantzin, la y es suprimida, Brasil. 1994: Primera Cumbre Americana, en Miami. Los go- «venerable Madre». 1978: Independencia de Santa Lucía. biernos deciden crear el ALCA, sin participación 1981: Masacre «El Mozote», de cientos de campesinos de los pueblos. En 2005 fracasará. en Morazán, El Salvador. 1983: Prudencio Mendoza «Tencho», seminarista, mártir, Huehuetenango, Guatemala. 2002: El Congreso desafora al expresidente Alemán, por fraude millonario. Nicaragua. Llena: a las 11h37m en Géminis.

Domingo 3º de Adviento December Is 61,1-2a.10-11 / Int. Lc 1,46-54 1414 1Ts 5,16-24 / Jn 1,6-8.19-28 Juan de la Cruz Teresa de Avila 1890: Rui Barbosa ordena quemar los archivos sobre la esclavitud en Brasil para borrar la memoria. 1973: La ONU identiﬁca a Puerto Rico como colonia y aﬁrma su derecho a la independencia.

199 Monday Tuesday Wednesday 1515 Nm 24,2-7.15-17a / Sl 24 1616 Sf 3,1-2.9-13 / Sl 33 1717 Gn 49,2-8-10 / Sl 71 Valeriano Mt 21,23-27 Adelaida Mt 21,28-32 Juan de Mata, Lázaro Mt 1,1-17 1975: Daniel Bombara, miembro de la JUC, mártir de 1984: Eloy Ferreira da Silva, líder sindical, en San 1819: Se proclama la República de la Gran Colombia los universitarios comprometidos con los pobres Francisco, MG, Brasil en Angostura. en Argentina. 1991: Indígenas mártires del Cauca, Colombia. 1830: Muere, víctima de tisis o cáncer, cerca de Santa 1993: Levantamiento popular en Santiago del Estero, Marta, Colombia, Simón Bolívar,el Libertador de Argentina. 15 años. Venezuela, Colombia, Ecuador y Perú, y fundador de Bolivia, a los 47 años de edad. December

200 Thursday Friday Saturday 1818 Jer 23,5-8 / Sal 71 1919 Jue 13,2-7.24-25a / Sal 70 2020 Is 7,10-14 / Sal 23 Rufo y Zósimo Mt 1,18-24 Nemesio Lc 1,5-25 Domingo de Silos, Ceferino Lc 1,26-38 1979: Masacre de campesinos en Ondores, Perú. 1994: Crisis económica mexicana: 10 días más tarde la 1818: Luis Beltrán, franciscano, «primer ingeniero del 1979: Masacre de campesinos en El Porvenir, El devaluación del peso alcanzaría el 100%. ejército libertador» de los Andes, Argentina. Salvador. 1994: Alfonso Stessel, 65 años, sacerdote, asesinado 1989: EEUU ataca e invade Panamá para capturar 1985: João Canuto e hijos, líder sindical en Brasil. a cuchilladas y balazos en Guatemala. a Noriega. 1992: Manuel Campo Ruiz, marianista, víctima de la 2001: Tras un discurso del presidente, el pueblo argen- 2001: En la represión policial, muere Claudio «Pocho» corrupción de la policía.Rio de Janeiro. tino sale a la calle provocando su renuncia. Leprati, 36 años, dirigente barrial y catequista en 1994: Son recuperados los restos de Nelson MacKay, 2001: Pocho Leprati, militante por los Derechos de Rosario (Argentina), que pedía no reprimieran al primer caso de los 184 desaparecidos en Hon- los Niños marginados, asesinado por la policía pueblo y a los niños de una escuela. duras en la década de los 80. de Rosario, Argentina Día internacional (de la ONU) del Migrante Menguante: a las 05h29m en Virgo.

Domingo 4º Adviento December 2Sm 7,1-5.8b-12.14a.16 / Sl 88 2121 Rm 16,25-27 / Lc 1,26-38 Pedro Canisio Tomás Apóstol 1511: Homilía de Fray Antonio de Montesinos en La Española. 1907: Masacre en Santa María de Iquique, Chile: 3.600 víctimas, mineros en huelga por mejores condiciones de vida. 1964: Guillermo Sardiña, sacerdote, solidario con su pueblo en la lucha contra la dictadura, Cuba. Solsticio, de invierno en el Norte, de verano en el Sur, a las 08h04m. 201 Monday Tuesday Wednesday 2222 1Sam 1,24-28 / Int.: 1Sam 2,1-8 2323 Mq 3,1-4.23-24 / Sl 24 2424 2Sm7,1-5.8b-12.14a.16 / Sal 88 Francisca J. Cabrini Lc 1, 46.56 Juan de Kety Lc 1,57-66 Herminia y Adela Lc 1,67-79 1815: Es fusilado José María Morelos, héroe de 1896: Conﬂ icto entre EEUU y Gran Bretaña a propósito 1873: Expedición represiva contra los guerrilleros de la independencia de México, tras haber sido de la Guyana venezolana. los quilombos en Sergipe, Brasil. desterrado por la Inquisición. 1972: Un terremoto de 7 puntos Richter destruye Ma- 1925: La ley brasileña pasa a garantizar 15 días al 1988: Francisco «Chico» Mendes, 44 años, líder ecologis- nagua y mueren más de 20 mil personas. año de vacaciones en la industria, el comercio ta, Brasil. Asesinado por latifundistas. 20 años. 1989: Gabriel Maire, asesinado en Vitoria, Brasil, por y los bancos. 1997: Masacre de Acteal, Chiapas. Mueren 46 indíge- su pastoral comprometida. nas tzotziles reunidos en oración. December

202 Thursday Friday Saturday 2525 Natividad 2626 Hch 6,8-10; 7,54-60 / Sal 30 2727 1 Jn 1, 1-4 / Sal 96 Is 52,7-10 / Sal 97 Esteban Mt 10,17-22 Juan evangelista Jn 20, 2-8 Hb 1,1-6 / Jn 1,1-18 1864: Comienza la Guerra de la Triple Alianza: Brasil, 1512: Promulgación de nuevas leyes reguladoras de la 1553: Valdivia es derrotado en Tucapel por los Argentina y Uruguay contra Paraguay. encomienda de los indios, por las denuncias de araucanos. 1996: Huelga general en Argentina. Pedro de Córdoba y Antonio Montesinos. 1652: Alonso de Sandoval, profeta y defensor de los 1979: Angelo Pereira Xavier, cacique de la nación negros esclavos, Cartagena de Indias. Pankararé, Brasil, muerto en lucha por la tierra. 1985: La ley 962/85 de Rio de Janeiro prohibe la discriminación racial en los elevadores. 1996: Huelga de un millón de surcoreanos contra la ley laboral que facilita los despidos. 2001: Petrona Sánchez, líder campesina y de la orga- nización de mujeres, asesinada por las FARC en Costa de Oro, Chocó, Colombia. Nueva: a las 07h22m en Capricornio.

Sagrada Familia December Eclo 3,2-6.12-14 / Sl 127 2828 Col 3,12-21 / Lc 2,22-40 Santos Inocentes 1925: La columna Prestes ataca Teresina, PI, Brasil. 1977: Masacre de campesinos, Huacataz, Perú. 2001: Edwin Ortega, campesino chocoano, líder juvenil, asesinado por las FARC en una asamblea de jóvenes en el río Jiguamiandó, Colombia.

203 Monday Tuesday Wednesday 2929 1Jn 2,3-11 / Sal 95 3030 1Jn 2,12-17 / Sl 95 3131 1Jn 2,18-21 / Sal 95 Tomás Becket Lc 2,22-35 Sabino Lc 2,36-40 Silvestre Jn 1,1-18 1987: Más de 70 garimpeiros de Serra Pelada, Marabá, 1502: Sale de España hacia América la mayor ﬂ ota de 1384: Muere John Wiclyf, en Inglaterra. Brasil, baleados en el puente del río Tocantins, entonces: 30 barcos con unos 1.200 hombres, 1896: En el auge del caucho Manaus, Brasil, inaugura atacados por la Policía Militar. al mando de Nicolás de Obando. el teatro Amazonas. 1996: Acuerdos de Paz entre el Gobierno guatemalte co 1972: Muere en São Paulo, en el 4º día de tortura, Carlos y la guerrilla ponen ﬁ n a 36 años de hostilidad, más Danieli, del PC de Brasil, sin revelar nada. de 100.000 muertos y 44 aldeas arrasadas. Día internacional por la biodiversidad Año Nuevo Islámico: 1430 December

204 1 Thursday 2 Friday 3 Saturday

Año 2009: Año Internacional (de la ONU) del Planeta Tierra Año Internacional (de la ONU) de la Papa Año Internacional (de la ONU) del saneamiento

4 December

205 2009JanuaryJanuary February March

1 T 1 S 1 S 2 F 2 M 2 M 3 S 3 T 3 T 4 S 4 W 4 W 5 M 5 T 5 T 6 T 6 F 6 F 7 W 7 S 7 S 8 T 8 S 8 S 9 F 9 M 9 L 10 S 10 T 10 T 11 S 11 W 11 W 12 M 12 T 12 T 13 T 13 F 13 F 14 W 14 S 14 S 15 T 15 S 15 S 16 F 16 M 16 M 17 S 17 T 17 T 18 S 18 W 18 W 19 M 19 T 19 T 20 T 20 F 20 F 21 W 21 S 21 S 22 T 22 S 22 S 23 F 23 M 23 M 24 S 24 T 24 T 25 S 25 WCeniza 25 W 26 M 26 T 26 T 27 T 27 F 27 F 28 W 28 S 28 S 29 T 29 S 30 F 30 M 31 S 31 Y 206 2009 April May June

1 W 1 F 1 M 2 Y 2 S 2 T 3 F 3 S 3 W 4 S 4 M 4 T 5 S 5 T 5 F 6 L 6 W 6 S 7 T 7 T 7 S 8 W 8 F 8 M 9 T 9 S 9 T 10 F 10 S 10 W 11 S 11 M 11 T

12 S Pascua 12 T 12 F 13 M 13 W 13 S 14 T 14 T 14 S 15 W 15 F 15 M 16 T 16 S 16 T 17 F 17 S 17 W 18 S 18 M 18 T 19 S 19 T 19 F 20 M 20 W 20 S 21 T 21 T 21 S 22 W 22 S 22 M 23 T 23 S 23 T 24 F 24 S 24 W 25 S 25 M 25 T 26 S 26 T 26 F 27 M 27 W 27 S 28 T 28 T 28 S 29 W 29 F 29 M 30 T 30 S 30 T

31 S Pentecostés 207 2009 July August September

1 W 1 S 1 T 2 T 2 S 2 W 3 F 3 M 3 T 4 S 4 T 4 F 5 S 5 W 5 S 6 M 6 T 6 S 7 T 7 F 7 M 8 W 8 S 8 T 9 T 9 S 9 W 10 F 10 M 10 T 11 S 11 T 11 F 12 S 12 W 12 S 13 M 13 T 13 S 14 T 14 F 14 M 15 W 15 S 15 T 16 T 16 S 16 W 17 F 17 M 17 T 18 S 18 T 18 F 19 S 19 W 19 S 20 M 20 T 20 S 21 T 21 F 21 M 22 W 22 S 22 T 23 T 23 S 23 W 24 F 24 M 24 T 25 S 25 T 25 F 26 S 26 W 26 S 27 M 27 T 27 S 28 T 28 F 28 M 29 W 29 S 29 T 30 T 30 S 30 W 31 F 31 M 208 2009October November December

1 T 1 S 1 T 2 F 2 M 2 W 3 S 3 T 3 T 4 S 4 W 4 F 5 M 5 T 5 S 6 T 6 F 6 S 7 W 7 S 7 S 8 T 8 S 8 T 9 F 9 M 9 W 10 S 10 T 10 T 11 S 11 W 11 F 12 M 12 T 12 S 13 T 13 F 13 S 14 W 14 S 14 M 15 T 15 S 15 T 16 F 16 M 16 W 17 S 17 T 17 T 18 S 18 W 18 F 19 M 19 T 19 S 20 T 20 F 20 S 21 W 21 S 21 M 22 T 22 S 22 T 23 F 23 M 23 W 24 S 24 T 24 T 25 S 25 W 25 F 26 M 26 T 26 S 27 T 27 F 27 S 28 W 28 S 28 M

29 T 29 S Adviento, C 29 T 30 F 30 M 30 W 31 S 31 T 209 Multifaceted Political Commitments CTING Frei Betto III. ACTINGA Religioso, activista político, escritor Many times in my life I have had the strong temp- this, while I will be able to do something that few are tation to cloister myself. The only reason I have not doing: produce a more consistent body of work that succumbed to this temptation is that I could never refl ects this trajectory, and deepen more my prayer life. fi gure out how to reconcile cloistered life with my I want to produce a work that speaks of a militant political responsibility. Today, I think that even clois- spirituality. I don not know how to speak of anything tered life should have a political dimension. Earlier, else when I speak. It is my job, through this tool that I was afraid that it would be an incoherency of testi- we call literature. Many times the Left has diffi culty mony: to have so many opportunities to participate in understanding this. But it understood this in the thir- the political life of this country, and then to suddenly ties and forties. Striking a balance, one could see the shut myself in one place and abandon a militant po- enormous quantity of music, poetry, theater, and fi lm litical objective. that the Left produced in that time. The Communist There was a moment—not very long ago—in Party told Bertold Brecht, “Don’t worry, just write which I decided to abandon political militancy and theater.” The militancy that they asked for was his enter a monastery. I wanted to fi nd another type of own artistic production. And they were right. Today militancy there. Instead of moving around all of the nobody remembers those assemblies, but we are still time—which is easier—I would dedicate much more talking about Brecht. Art was highly valued by the time to militancy, but through writing. The monastery Left. With the current pragmatic militancy, the Left’s I envisioned would be a place of welcome for popu- proposals do not resonate in a fundamental area: that lar groups, unions, and politicians. In this way, the of cultural formation and artistic production. Today it two things would be combined: I would satisfy my doesn’t have any infl uence in Brazilian culture. I opt necessity for more intense prayer, and I would create for literature and I commit myself to it, recognizing a a welcoming refuge for militant groups that felt the subjective inquietude that I feel very strongly. need for such a place of refl ection. I still have many projects. I have written four And I embarked on this project. But there was a books about the period of the dictatorship: Letters grave moral lapse by one of the students, and, be- from Prison, From the Catacombs, The Day of the cause of the ecclesiastical handiwork of the bishop in Angel, and Baptism of Blood, apart from Song of the the region in which we were going to found the mon- Fire,, which is a collective book. But I have mate- astery—he opposed my presence—I had to stop. rial for about six or seven more books. In fi fty years, Yes, the longing for contemplation is something there will still be people publishing books about the very accentuated in my life. But it goes alongside military dictatorship in Brazil, and they will be just as another exigency stronger and more irresistible: I current as they are today. Fifty years later, there are have to dedicate myself more to writing. In my life I still people who publish books on Nazism and they am ending a period of active militancy in order to be are still current. I cannot die without creating these able to dedicate myself more to prayer and literature. works. I need to tell what only I can tell, because I This is going to end up being for me a form of active am the only one who lived it like that. militancy. Literature does not just consist in produc- Writers have two phases: one of vanity, in which ing texts; rather, it also requires participating in the they see whether they write better than others...and literary struggle, which has always been a tribunal. the other, in which they discover that they do not Today it is less important, because writers don not try to write better or worse than others...I write in a have the weight that they did before the era of televi- way in which nobody else can write. The singularity is sion. Nevertheless, literature is a place where one can more important than excellence. My manner of saying produce opinions and take positions. I feel justifi ed in things is only my manner. On the day I die, it dies , MIRE, novembro 2004, pp. 9-15. Cadernos de Mistica e Revolução , MIRE, novembro leaving active militancy. I believe that others can do with me. There is no other way. ❑ 210 Politics during campaigns and politics all of the time Should a local Church develop the political consciousness of the people? The Prelature of São Félix do Araguaia, MT, Brazil, launched a book on political orientation on the oc- casion of the recent elections. This is the text debated in the communities. We fi nd ourselves in an electoral year. Are the peo- enriched themselves unjustly, persecuted people, have ple interested in the elections? The truth is that many been or are involved in corruption, are dishonest in people are disenchanted by politics and they view elec- their business relations, do not respect families, are for tions with distrust. Year after year, a politics continues abortion, use religion for political gain, or have broken that fails to transform the life of the people. Why? On their promises... whom does this desired change depend? With respect 6. Criteria for a good candidate. A good candidate to elections and politics, we would like to consider and is someone who has demonstrated honesty and service debate the following fundamental points: towards the people. This candidate journeys with and 1. Politics is a right and a responsibility for is backed by the consciencized popular movements. everyone. Politics is not just for politicians, but is a 7. Consistency in life and action. For some time, right and responsibility for every person. Participating the Prelature of São Félix of Araguia has taught that in politics is exercising citizenship. Whoever does not good politicians are those who show consistency in engage in politics stops being a conscious and respon- their life and action, whose humility shows in their sible citizen. faces and whose hearts are fi lled with love. 2. Politics is the life of the people. During ev- 8. The vote does not have a price; it has conse- ery year and every day, it is time for politics. This is quences. We are all responsible for all of these conse- because we should always be working for the common quences. Just as we should choose and vote well, we good. The good of the people is food, health, educa- should also denounce all acts of corruption that are tion, housing, land, work, and security. For good or ill, committed in electoral campaigns. Brazil succeeded everything depends on politics. Politics is participa- in passing Law 9840, which prosecutes and punishes tion, struggle, and change. electoral corruption. It is now time to enforce this law. 3. Election time is a more intense period of en- 9. It is necessary to accompany elected candi- gaging in politics. It is a time to evaluate politics and dates. It is our responsibility to accompany—during improve it. It is a decisive period for the life of the the exercise of their mandate—the politicians that country. This year, concretely, we are called to vote for we elect. We elect them. Therefore we should animate the following: the president of the republic, the gov- them and hold them accountable, and, if necessary, ernors of states, senators, federal deputies, and state correct them and demand that they change their ways. deputies. We all know how important these positions Participating in politics is more than placing a vote are for our lives and for the future of our country. in the ballot box: it is continuing, through political 4. The male and female candidates depend on means, the journey of the people, and ensuring that our vote. They will be elected or defeated based on our representatives behave correctly. our vote. They depend on the vote of the entire people. 10. Our Christian faith commits us politically. From this, a great responsibility arises for all of us at Our Christian faith, based on the demands of the the moment we choose the candidate for which we will Gospel, should cause us to act in the political sphere. vote. The politicians who are elected will be our repre- Pope Paul VI reminded us that “politics can be one of sentatives in the federal government, in the National the highest expressions of Christian love.” God has a Congress, in the state governments, and in the state political platform: the Reign of God, which is true life assemblies. We hold in our hands our future. and happiness for all people and all nations. Building 5. Criteria by which to judge candidates and de- a new country, a new America, a New World, is work- cide whom to vote for: do not vote for any candidate ing for the Reign of God. We are called to participate who buys votes with money, promises, or jobs. Look in politics every day and every year and to participate at the campaigns of the candidates. Look at what they conscientiously in elections. www.prelaziasaofelixdoaraguaia.org.br/alvorada2006.htm [escolher agosto] [escolher www.prelaziasaofelixdoaraguaia.org.br/alvorada2006.htm have done for or against the people. Ask if they have Has politics died? Long live politics! ❑ 211 The Bank of the South The Road to Financial Autonomy Raúl Zibechi Montevideo, Uruguay The diffi cult but growing political and economic for the Bank of the South. It was agreed that the autonomy of some of the countries of South America bank would be launched in 2007, with an initial capi- will make an important leap forward when the Bank of talization of no less than of $3.5 billion, although the the South starts up this very year, 2007. The push for Venezuelan government said that it was prepared to a development bank for the subcontinent deals with make an initial contribution of $7 billion. one of the most audacious plays to date in favor of Diffi culties and Obstacles regional integration. In some fashion, the bank may As can be seen in the list of countries commit- come to constitute the key institution for integration ted to the Bank of the South, two countries that call and the basis of breaking away from the traditional themselves progressive or leftist are missing: Chile dependency on fi nancial institutions of the North. and Uruguay. The fi rst has a free trade treaty with Step by Step the United States and maintains a neoliberal political The initial proposal came from Venezuelan Presi- compact. The second, though a full member of Merco- dent Hugo Chávez. He also was the fi rst to take ac- sur, has serious disagreements with its neighbors Bra- tion to withdraw his country from the International zil and Argentina. It disagrees with the government Monetary Fund (IMF). The fi rst step was to launch the of Luiz Inacio Lula da Silva for commercial reasons challenge. Chávez and Argentinean President Néstor and because Brasilia refuses to accept a commercial Kirchner did this jointly on February 21st in Puerto partner that may sign a free trade agreement by itself Ordaz, Venezuela when they put into operation the with United States. With Argentina, the differences fi rst oil well jointly backed by the state enterprises, are focused on the confl ict over paper plants on the Energía Argentina S.A. (Enarsa) and Petróleos de shore of Uruguay’s river frontier. It is certain that Venezuela S.A. (Pdvsa). some countries that could be part of this initiative The proposal is to create an institution that will have decided to stay on the side lines. serve to fi nance regional development projects in the The second diffi culty is rooted in differences of most rapid, effective way and in a more independent approach by Brazil. This country already has a devel- manner than other development banks. Until now, two opment bank (the National Economic and Social De- regional banks have existed. The Fondo Financiero velopment Bank, BNDS) and, because of this, it does para el Desarrollo de la Cuenca del Plata (Fonplata) not see the need for the creation of a new regional which has assets of nearly $410 million, links Argen- fi nancial organization. To this new structure, Brazil tina, Bolivia, Brazil, Paraguay and Uruguay. The other would perhaps have to contribute more money than is the Andean Development Corporation (CAF) which it would receive, since the BNDS has more funds than has $10.5 billion for investments in infrastructure. other regional organizations, including the Inter- Both of these are linked to the large global fi nancial American Development Bank (IADB). For that reason, institutions such as the World Bank and the IMF and it prefers the reactivation of already existing fi nancial they use identical criteria. institutions. During the Annual Meeting of the Governors of the But the problems are more political than eco- Inter-American Development Bank in March, 2007 in nomic. In the middle of May, two positions arose over Guatemala, the fi nance ministers from Argentina and the voting rights of members of the bank. The fi nance Venezuela brought forward technical defi nitions and ministers of Argentina and Venezuela support the objectives of the new institution. At the beginning of equality of the right to vote by each member; mean- April, representatives from six countries (Argentina, while Brazil defends the existence of a certain pro- Brazil, Bolivia, Paraguay, Ecuador, and Venezuela) portionality based on the resources that each country

Translated by Michael Dougherty by Michael Translated wrote up the fi rst rough draft of incorporation papers contributes. Those who promote the egalitarian vote 212 claim that they seek to make a clear break with the mechanism to the Bank of the South is a way to avoid criteria imposed by the international organizations dependency on the IMF in crisis situations. that function under the hegemony of the countries of Nevertheless, in order for the bank to achieve the North, such as the IMF its objectives, it will have to not only insert itself In any case, it appears that goodwill predominates in the new relationship of regional forces, but fight in spite of the differences. President Lula has con- the effects of two decades of economic opening and firmed that he is ready to overcome the obstacles and deregulation. Neoliberalism is not only an economic that his country is going to participate in the bank. proposition: it includes all aspects of society. For that However, he indicated that the mission of the bank reason, the Bank of the South cannot be limited to has yet to be defined—whether it will be a bank to competition with the IADB, the World Bank, and the rescue countries in crisis situations, like the IMF, or a CAF only for development projects, but it must ques- partner to drive development. Brazil and Argentina are tion the basic notions of development as they are working on the idea of creating a common currency understood by those organizations. for Mercosur within the next four years. In this very The first priority is to work against the financing year, 2007, both countries have begun to carry out process of the planet, which is one of the principal bilateral interchange of their own currencies. characteristics of neoliberalism. In parallel, the type A New Financial Architecture of development promoted must be tied to the sover- The Bank of the South’s founding document as- eignty of peoples and to a true integration—which pires to generate a financial architecture that grants cannot be based on the free market but rather the region greater autonomy from the international through equalitarian and fraternal relations between capital market. “To break with the vicious circle in peoples, regions, and nations. Therefore, the financing financing to the region which entails putting our of large infrastructure works, which is one of the main reserves into banks of the North at interest rates,” objectives of all the banks in our region, must instead the document notes, “which are lower than the inter- give priority to endogenous development. Until now, est they charge on loans they make to us through the when infrastructure was spoken of, it meant thinking financial organizations they control.” about the best way to connect our countries with the To break with the vicious circle in financing to the global markets in order to place natural resources at region, which entails putting our reserves into banks the disposal of the multinationals and the markets of of the North at interest rates,” the document notes, the countries of the North. “which are lower than the interest rates that their Lastly, the Bank of the South can now play a de- financial organizations charge us when we take out cisive role in healing the wound in the institutional loans.” In sum, the new bank seeks the double objec- fabric caused by neoliberalism. In order to be able to tive of loosening the control of the countries of the implement this model, its main beneficiaries—finan- North and of the capital markets. cial groups and monopolies— debilitated and dis- In some fashion, the Bank of the South contrib- mantled the nation states. To recover the regulatory utes to the processes that many countries are engag- capacity and state control of the region should be one ing in to distance themselves from neoliberalism, with of the tasks assigned to the regional bank. different intensities and rhythms. Let us remember These questions are at the center of the regional that in 2006 both Brazil and Argentina fulfilled their agenda. The Bank of the South is not destined to commitments early with the IMF and began to re- be an objective in itself but as a tool to deepen the ally distance themselves from that organization. Last changes already in progress. This is its main poten- March, the eleven countries of the South American tial: for this it was born and to these objectives it is Community of Nations (CSN) set out to create a Re- subordinated. As such, it will be a different bank: its gional Stabilization Fund as way to prevent specula- members should not aspire to make personal careers, tive attacks against their national currencies, with and its funds will not be destined to accumulate prof- a fund of 5 billion dollars. According to the member its but rather be put at the service of the necessities countries of the CSN, creating a complementary of the people and those who have been excluded. ❑ 213 Reinventing Politics A new relationship between Political parties and Society Javier Díez canseco Lima, Peru Today politics is like a leaky boat that few want wardens who run a Privatized State in the service of to board. For many, it is a pirate ship that sails on the powerful. an agitated sea, tossed about by enormous waves Renovating Politics means returning it to average of derision, disillusionment, social indifference, and citizens, the majorities, so that they may recuper- turbulent economic and media manipulation. ate it as a fundamental right of all people, free of Of course, there are reasons for this: parties and the dirty turbidity which today surrounds it. This will political leaders have made the state something to give it transparency and breadth, recuperating it as a loot, and, worse still, an instrument at the service of social space, not a theater of oligarchies and secluded transnational corporations and powerful groups that circles of specialists. If we recognize that all human procure favors thanks to their “political administra- activity has political implications and doing politics is tors,” assuring their privilege and not the rights of incumbent upon all of us, it becomes imperative that the people. This has the strange effect of relegating political action have indispensable conditions such as Politics to a space far removed from the people. the following: timely information and transparency; The very space in which decisions about life in the acceptance that its exercise has diverse channels society are made—decisions which implicate and af- and is not the exclusive providence of Political Par- fect us all—is now distant. Political decisions are all ties; and the recognition that these Political Parties those decisions that are related to our fundamental should modify their relationship with the people and rights and guarantees—essential public services, the the organized social forces. Renovating politics re- functions and obligations of the State, the manage- quires accepting that political power can be exercised ment of the budget, taxes, and investments, and the through delegation and representation, granted by implementation of public policies. the people, through representatives and authorities We alienate ourselves, or we are alienated from named by the people. But it also means recogniz- Politics, viewing it as a muddy and dirty terrain, the ing that it can be done through organizations and reign of corruption, controlled by immoral and power- social movements, from their demands and propos- hungry people who—curiously—will continue to run als—sometimes intuitive—and their search for solu- things, thanks to our abstinence and indisposition tions and alternative pathways. Politics can be done to intervene. Or, on the other hand, we separate our- through the intervention of the people in making selves, or are separated from politics, viewing it as a decisions and exercising control over elected authori- terrain just for specialists, best left to professionals ties. This begins with the selection of candidates who and not to the majority, that is, the common men and are obligated to give an account of their use of power women of society. In whatever form, Politics remains to their electors and social organizations. It includes a space far distant from the interests, possibilities, the right that citizens should have to revoke the involvement, and actions of the majority. Whatever mandate of elected authorities. Politics has represen- the argument or the combination of arguments, the tative forms as well as direct forms, political, social, result is the same: they alienate the people from the cultural, and media channels. public sphere, making them disinterested in inform- Recreating Politics implies that it be inclusive, not ing themselves about it, extinguishing all desire to exclusive; it must be subject to popular scrutiny and intervene in making political decisions or controlling social control, not to the reign of shadows; Politics those who make and execute these decisions. At its should be participatory, open to the marginalized and base, because of many reasons, sometimes almost oppressed, and not a small clique. In Bolivia, very im- opposed to each other, Politics has become a feud portant renovating changes have take place that have between a few participants, the private reserve of the opened doors for the historically and continuously 214 marginalized indigenous peoples! This was accom- tional income and the use of the profits generated by plished when the Political Instrument for the Sover- our natural resources, which the social movements of eignty of the People (IPSP) forged an alliance with Bolivia, Venezuela, and Ecuador suggest. MAS [President Evo Morales’ party], permitting the New forms—participatory and transparent—of do- principal social organizations of the countryside and ing politics, new political agents far removed from the of the indigenous peoples to elect their candidates to current powers, new structures and political parties public office, officials who now have the commitment that are not beholden to the powerful and the media and obligation to give an account to these move- monopolies, new orientations that place the majori- ments and be their effective spokespeople. In less ties and their properties in the center, are fundamen- than ten years, they took control of the government tal victories that must be won. To resocialize politics by a creative combination of popular and political and return it to the people seems to be one of the struggle, bringing to power the first indigenous presi- enormous challenges of the refounding of politics that dent of Bolivia. many of us long for. The Word of the Mute is the title of one of Julio This demands a new relationship between parties Ramón Ribeyra’s magisterial books of stories about and society and parties and social movements. Par- the exploited and marginalized people of Peru, simi- ties should develop in dialogue and in relationship lar to all of dark-skinned America. The fact that they with social movements, open to their intervention in have started speaking and have opened up a way to Politics (with a capital P), not as transmission line for make decisions is already a profound revolution. How the parties, subject to social control. For many on the refreshing that municipal, regional, and autonomous left, this implies that they redefine their role. If they governments are exercising power! They are defining previously felt themselves owners of the truth and sci- their budgets and priorities, with the participation ence, of the historical consciousness of the working of urban and rural communities, which are interven- class, and passed this “down the line” to social move- ing in planning and development committees that ments, today they should reformulate their program, are prioritizing projects and soliciting bids. They are their strategies, and their tactics so that they enter controlling the use of economic resources so that intro true relationship and dialogue with social and they do not end up fattening the bank accounts of popular forces. They must learn to value in another those who use public office as a place to engage in way the popular classes and their organizations. corruption. This is occurring also in the participatory New forms of exercising political power should be municipalities of Peru, including the province of Anta, constructed. These should depend on the participa- in imperial Cusco, where the Community-Neighbor- tion of the people. This demands timely and true hood Assembly (made up of delegates of all rural and information, the capacity to understand and manage urban organizations) decides on the budget, down to social forces, opening spaces to debate proposals and deciding the salary of the mayor and the local of- to intervene in making and executing decisions. This ficials. They also make up 50% of the delegates on is an inclusive and participatory vision of power. the municipal planning committees. Another larger We require parties and political movements that experience, although still limited, is taking place become a school of government and centers of pro- in Venezuela with the Communal Councils and their posals and leadership, in close relation with social capacity to assign and decide on a part of the public movements and popular sectors. As Evo Morales likes budget in local areas. This power builds citizenship, to say, we need political forces and leaders capable of consciousness, and political protagonism among those governing while obeying, commanding through listen- who have always been silenced and ignored by the ing to and paying attention to the people. In this government as it makes decisions. dialogue and formulation of a new politics between But this process should not be limited to small lo- parties and social movements, we can find one of the cal budgets, but should open up a process for national keys to the Other World which is possible, but which, participation capable of intervening in the most im- as José Carlos Mariátegui points out, “will not be a portant decisions, including the distribution of na- replica or copy, but a heroic creation.” ❑ 215 Towards a Journalism of intermediation Politics and the Media José Ignacio López Vigil radialistas.net Lima, Perú In the 1970s, the popular Latin American radio tion, and investigation. It is a journalism that chan- stations proposed—and they achieved— returning nels citizens’ reports and facilitates the solution of the voice to the secularly silenced village. Through- the cases presented. We call it intermediation journal- out the continent, many radio stations carried ism. microphones to the most remote sites so the com- Traditionally, Latin American radio stations were mon people could speak, express their problems and characterized by their utility. The social services frustrations, and their happiness, as well. This effort were the most popular programs, especially in the turned out to be highly educational in the Socratic rural areas. There, the radio took the place of mail, sense of the term, in that it gave birth to ideas telegraph, and telephone. That the mule is missing. through words. Our ancestors were made men and That Josephine had a little boy. That they ought to women thanks to language. Speaking made us hu- carry the bags of coffee on the other path. That the man. And speaking in public made us citizens. prayers for Grandpa will be tomorrow at noon. This These radio stations were not “the voice of the family newscast became more indispensable in situa- voiceless” because the village is not mute. They made tions of emergency or natural disasters. a rescue of the kidnapped word, stolen for over 500 With fewer areas of silence in the region, these years, through programs of high participation: inter- social services have passed to a second plane. Never- views, socio-dramas, debates, protests, and propos- theless, the complexity of urban life reveals new and als. more varied necessities. The majority of the people The recovery of the word by the community con- pass the day avoiding, or trying to avoid, the innu- tinues to be an objective and methodology of every merable violations—big, medium, and small—of their radio station with social sensibility. But it is neces- Human Rights. Intermediation journalism serves this sary to recover something more decisive: the power. very cause. We will not build a participatory democracy as long What does it attend to? In the radio stations, as citizens do not gain more and more control over popular and commercial, there have always been the public authorities that should be subordinate to people who come and protest. Through letters and them, as long as the authorities do not give an ac- open phone lines, Latin American radio stations have count of their actions, and as long as they prevent been, besides the mail and public telephones, horns citizens from evaluating governmental actions. to raise a voice against abuses of power and even Where will a citizen appeal if they do not give posts of relief to cry over spilled milk. But, what him due attention in a public hospital? Where will he then? The reports are not enough if they are not protest if public servants are colluding with private addressed to the responsible authorities. And these offenders? In what space will he report abuses if jus- appeals are not enough if the reported cases are not tice does not do him justice? Mass Media have been given monitoring—with the effective strategy of the converted today into privileged spaces of negotiation widow in the Gospel—until they are resolved. and confl ict resolution. Radio, television, the press, Intermediation is defi ned as an assisted negotia- and magazines are media and they are mediations. tion. In this sense, it requires a neutral element to Thus, many radio stations are putting in practice help the parties involved in confl ict to reach an ar- a fi fth journalism—that does not exclude the other rangement by consensus. four already known: information, opinion, interpreta- This is not exactly the sense of what we present, 216 because we are not neutral. We close ranks with the so their repetition is impeded. If it is a problem for citizens and we clearly align ourselves in favor of Hu- many, the solution has to be rethought for the long man Rights. We are not judges of course. It is not our term. job to dictate sentences. Neither are we the State, Many local radio stations have experimented with nor do we pretend to supplant the mandate of the this journalistic genre because they have discovered public servants. in it the possibility to confront the competency of We are journalists. As such, we facilitate the mi- the biggest channels. What is the comparative advan- crophones (or cameras or paper) so that the claim of tage for a local radio station? Exactly the fact that the citizens arrives where it should arrive. We make it is local. To be so, it is just as close to the rough the voice of the people heard before the responsible patch on the corner as the neighbors. It can report authorities when they have been shown irresponsible. with being familiar to the cause, being better located And if the people are not able to speak directly, we than any other media to help resolve the thousand lend our voice so the authorities listen, to add value and one problems of the everyday life of its audience. to the report, and to find a just solution. We are The conception of a citizen radio—this concept pontiffs, in the exact sense of the word: we bridge gains ground over other earlier ones as educational, the two sides. And we cross the bridge, together with popular, or communal—allows one to think globally. the community that advances. The exercise of intermediation journalism lifts one to If, in our countries justice has covered its eyes, act locally. And of that it treats a “glocal” strategy. perhaps the radio could cover its mouth and not Intermediation journalism also serves to report become an intermediary. Yet this is the problem, that abuses of power in the media. The media have been public authorities are fragile, that corruption grows erected like the guardians of liberties and civil rights, faster than a weed, and that many citizens—both like an anti-establishment movement that oversees men and women—although they are constitutionally and criticizes the other powers of the State. Jour- guaranteed rights, in daily life, do not know who to nalists, the guardians of society, are attentive to go to when these rights are infringed upon. any violation of Human Rights, especially missions However, if it is dangerous to try to replace the against the freedom of expression. And who oversees functions of the State, there is a similar danger in these guardians? Who controls the controllers? The eroding the civic responsibility and promoting a social mediation programs begin with the initiative genre of radio paternalism. of the observers of the media, of this fifth power The State helps those who help themselves. It is which Ignacio Ramonet tells us about. not a question of enjoying my rights (passive citizen- We could mention many examples of radio sta- ship) but also of assuming my responsibilities (active tions that have started to walk toward the path of citizenship). Do I demand a clean city? I need to pay intermediation journalism and achieve excellent posi- my taxes. Do I want to live in a safe city? I should tions in the ratings of their city or locality. As “civic organize with my neighbors. The Golden Rule of defenders of free air” these radio stations increase Christianity is valid as a civic ethic: do unto others as their audience and even improve their advertising you want them to do unto you. income. But—and this is the most important—they So, intermediation journalism does not seek to gain credibility and they locate themselves in the supplant the responsibility of the State or the citi- heart of their audience. zens. On the contrary, it tries to motivate both. Neither is intermediation journalism happy to It is evident that this type of journalism is risky. settle one particular case or twenty cases. There is It causes problems, requiring us to be where things no doubt the individual solutions have great value, heat up. We would say this is “politically incorrect.” whether for the actual beneficiaries or those who But such media, audacious and prophetic, are the hear the results through the radio. But we multiply ones that are needed to accompany the new Latin the efficacy if we exert pressure to transform these American citizens who are being conceived in the Mescher by Marc Translated processes of resolution for political or public conflicts Great Country about which Bolivar dreamt. ❑ 217 Mujeres TRANSFORMAndo LA ECONOMÍA MAGDALENA LEón Quito, Ecuador

La Red Latinoamericana de Mujeres Transformando la Economía, REMTE, se constituyó en 1997, con el objetivo de contribuir a la apropiación crítica de la economía por parte de las mujeres, a través de la gene- ración de ideas, debates, acciones e iniciativas políticas. Forman parte de la REMTE colectivos de 10 países: Bolivia, Brasil, Chile, Colombia, Costa Rica, Ecuador, El Salvador, México, Perú, Venezuela; en estos conﬂ uyen mujeres urbanas y rurales, organizaciones de base, ONG y académicas involucradas en la construcción del movimiento feminista. La red comparte amplias iniciativas de lucha contra el neoliberalismo y el «libre comercio», la deuda y la militarización, a las que aporta desde su visión feminista. Está presente en procesos como la Marcha Mun- dial de las Mujeres, el Foro Social Mundial -forma parte de su Consejo Internacional-, la Asamblea de Movi- mientos Sociales, la Alianza Social Continental, la Minga Informativa de los Movimientos Sociales, y otros.

La REMTE cumplió ya diez años. Su existencia batir’, paradójicamente, profundizando el modelo). coincide con un período tan intenso en la realidad de De su lado, el movimiento de mujeres, por varios la región, que apenas hemos podido regresar a ver. factores, había centrado sus esfuerzos en temas vin- Las condiciones han variado de tal manera que ahora culados con participación política, violencia de géne- estamos ya dando pasos en un camino hacia otro ro, derechos sexuales y reproductivos, en los cuales modelo económico, en un punto de infl exión que, al se han registrado avances de signifi cación histórica. fi n, nos distancia del neoliberalismo. La economía no tuvo lugar prioritario en esa agenda, Para llegar hasta aquí, ha sido preciso reivindicar pero los logros señalados nos han permitido interpe- la política y reapropiarnos de la economía como paí- larla desde otras bases, desde una visibilidad ganada, ses, como pueblos y, muy especialmente, como muje- desde unas relaciones de poder ya desestabilizadas. res. Si el capitalismo y su discurso económico conven- Así, en estos diez años hemos transitado por un cional han desconocido el estatus económico de acti- escenario cruzado por factores de distinto signo res- vidades y relaciones que no están en el mercado, en la pecto de nuestro estatus como actoras económicas: fase neoliberal se llevó al extremo tal perspectiva. La la disociación entre mujeres y economía impuesta por delimitación de economía y política económica fue ta- toda una historia de desconocimiento e injusticias, jante: eran parte de ellas los asuntos de corporaciones ahora adquiría el peso neoliberal, pero al mismo tiem- y empresas, fi nanzas, comercio, competitividad. Se ha po la economía tomaba la delantera en la agenda de llegado, incluso, a naturalizar la equivalencia entre los pueblos de la región, y nos habíamos fortalecido economía y mercado, proponiendo que aquella sigue como actoras políticas. Resultaba imperativo reapro- un curso evolutivo que nos conduce inevitablemente a piarnos de la economía. la fase neoliberal, globalización incluida. (Hoy hasta ¿Qué implica ese desafío de reapropiarnos de la se ha inventado la ‘neuroeconomía’ para biologizar las economía? Varias dimensiones están en juego. a) El conductas económicas, suponiendo que las neuronas conocimiento y pensamiento económicos, que tienden reaccionan según determinados patrones, frente al di- a invisibilizar los trabajos de las mujeres, el tejido nero por ejemplo, para tomar decisiones económicas). social subyacente que permite movilizar recursos La economía apareció así como un contexto incon- orientados a atender necesidades de vida, los apor- trolable, ajeno, al que debemos adaptarnos. A la gen- tes que generan; se requiere consolidar pensamiento te en general y a las mujeres en particular nos corres- propio, basado en el feminismo como discurso crítico, pondía el terreno social, hacia donde fueron derivados para que las experiencias de las mujeres sean valida- asuntos económicos fundamentales como el trabajo, das teóricamente, para visualizar las rutas del cambio el empleo, la pobreza (a la que ahora se quiere ‘com- -de alcance civilizatorio- indispensable para salir del 218 modelo explotador, depredador e injusto que conoce- garantía para el sostenimiento de la vida. mos. b) Las relaciones económicas, cuyos rasgos de En este trayecto las alianzas más próximas entre género están presentes desde los niveles personales mujeres han seguido un cauce casi ‘natural’: se han hasta los mundiales; necesitamos hacer visibles esos dado entre grupos y procesos que asignan prioridad rasgos para redefinir relaciones, prácticas e institucio- a la economía, que confrontan de manera directa nes económicas. c) Los roles de las mujeres, marcados las variadas formas de mercantilización de la vida, por la desigualdad y la discriminación, que precisamos que proponen cambios profundos que sólo pueden superar, evitar que se reproduzcan o se reinventen. d) impulsarse reorientando los objetivos mismos de la Las políticas y decisiones que determinan el curso de economía hacia el cuidado y reproducción de la vida. la economía, en las que tenemos derecho a participar Así, en escenarios regionales y mundiales actuamos convirtiéndolas en herramientas de transformación. conjuntamente con la Marcha Mundial de las Mujeres, Es un desafío cuyos alcances se han ido definiendo la Vía Campesina y la CLOC, ALAI Mujeres, el Diálogo y complejizando en la práctica y en la reflexión inter- Sur-Sur, LGBT... nas, así como en las ricas interacciones que se han En este desafío de construir otro modelo económi- producido en procesos mundiales y regionales de los co, centrado en la economía para la vida, convergen que somos parte: el Foro Social Mundial, el Foro Social y adquieren otro sentido las iniciativas y experiencias de las Américas, la Marcha Mundial de las Mujeres, la múltiples que realizan en sus países y localidades Campaña Continental contra el ALCA y los TLC -que los grupos de la Red, y las que se comparten regio- hoy se centra en la Integración de los Pueblos-, las nalmente. A esa escala, por ejemplo, impulsamos iniciativas contra la deuda y la militarización. iniciativas de formación, como el reciente curso re- Aquí la dimensión política ha sido clave, pues gional (con fases virtual y presencial) sobre economía se trata de la construcción colectiva de agendas, de feminista, o como la Escuela Mesoamericana de Muje- la búsqueda de un proyecto político de cambio y de res. Estamos en el empeño, también, de concluir una herramientas para llevarlo adelante, de encuentros y propuesta de integración generadora de igualdad, que alianzas en un marco de diversidades. Es esencialmen- se asiente de verdad en los principios feministas de te política la contestación al poder en sus diversas solidaridad, cooperación y reciprocidad. expresiones, entre ellas el poder patriarcal. Este acer- También tienen ese sentido de transformación camiento integral a la política incluso ha removido profunda las acciones de incidencia y participación en prácticas e imaginarios en el entorno de organiza- política pública: en Ecuador, la REMTE colabora con el ciones y entidades que comparten estos espacios de Ministerio de Economía y Finanzas en la definición de cambio. Así, ‘casa adentro’, la agenda feminista ya estrategias de cambio; ya se dio un paso importante está dejando de ser asunto de las mujeres, se está con la creación de la Subsecretaría de Economía So- convirtiendo en un tema de todas/os. lidaria, que reconoce el trabajo de las mujeres y a los El marco de la resistencia al ‘libre comercio’ y a hogares como unidades económicas, y plantea como sus instrumentos (ALCA y TLC, principalmente) fue objetivo central la igualdad económica de género. decisivo para que se actualice la visión de los nexos En Brasil, la Red asesora también varios procesos de entre capitalismo y patriarcado, para que se confirme política económica nacional y local, al tiempo que que es imposible conjugar igualdad de género con reflexiona, se moviliza, y promueve proyectos auto- modelo neoliberal. No pudo sostenerse por mucho gestionarios de mujeres. Experiencias innovadoras de tiempo algún intento de ‘agregar’ género y cláusulas economía local se impulsan en El Salvador; en Bolivia sociales a los tratados comerciales. Los análisis y ex- y Venezuela los grupos intervienen en los intensos periencias en todos los países de la región sometidos procesos de cambio, buscando el protagonismo de las al ajuste y la apertura comercial han sido contunden- mujeres. tes en mostrar que el modelo ineficiente y depredador Son sólo ejemplos que muestran las múltiples impuesto se sustenta, principalmente, en el trabajo facetas de la reapropiación de la economía, que es, a subpagado y no pagado de las mujeres, que resulta la vez, su transformación para construir una realidad ser, al mismo tiempo, factor de ‘competitividad’ y justa y diferente para nosotras y para todos. ❑ 219 Young People, Politics, and Postmodernity Jorge Boran cssp CCJ, São Paulo, Brazil The seventeenth century was an era of absolut- subjectivity was accentuated. Utopias entered into ist monarchies. During this time, some philosophers, crisis and they need to be rethought. But without a especially the English philosopher John Locke, taught utopia, the people cannot be mobilized to reclaim the idea of government by consent and the belief that their rights of citizenship. all peoples were vested of certain rights which could Young people frequently confuse politics with po- not be infringed on by those governing. These were litical chatter. They are infl uenced by the politicians new and subversive ideas. Thomas Jefferson, one of elected by the people who use politics for the traf- the promoters of the U.S. revolution, was the fi rst one fi cking of infl uence, the distribution of privileges, and to put into practice those ideas. Today, most of the the assault on public monies, which are unleashing constitutions of the world’s nations declare that all tremendous levels of corruption. They also confuse power emanates from the people and is exercised on politics with party politics. There is diffi culty in un- their behalf. derstanding politics in its broadest sense as concern We celebrate more than fi fty years since the Uni- for and work towards the common good. versal Declaration of Human Rights, which proclaimed In our experience of work in youth ministry in thirty basic and essential rights. The divine rights of Brazil and Latin America, we teach the need to make the monarchies were abolished, although sometimes the connection between the micro and the macro dictators emerge who want to reverse the clock of levels of the process in which the youth are involved. history. There is a new consciousness of humanity. We visualize the relation as follows: We are citizens; we are no longer subjects. Those who Two Models govern are our employees. We can employ them and Almost exclusively, contemporary culture pushes fi re them. We are actors in history, not poor devils young people toward matters of personal concern: doomed to repeat it and suffer in silence the effects self-esteem, self-realization, individual problems, of a world organized unjustly. friends...The message can be presented in two models. Nevertheless, that consciousness is not automatic. In the psychological model, the message is pre- It is a consciousness that always needs to be con- sented in ways that take into account the specifi c quered and reworked. The consciousness of those who characteristics of development of young people. In are passive subjects is more comfortable. It does not this model, personal relations are the central focus. need to think about taking risks. For this reason, the Even more, this model offers the youth valuable task of developing a political consciousness among knowledge to confront psychological problems, but it the youth is more diffi cult today than in other times does not prepare them to confront the social problems in history. Some investigations point toward a new in their context. The solutions to poverty—in the generation of young people in which the majority is case that they are even considered—follow the lines depoliticized, in contrast to the 80s. Different rea- of alleviating symptoms more than attacking the root sons are given. During the decade of the 90s many causes. Many movements and ministries fall into the historical changes took place that shook the world. In temptation of working only at the micro level and November of 1989, the Berlin Wall fell, which symbol- forget that the same young person is situated within ized the end of real socialism. The neoliberal capital- a macro level, where it is necessary to work on the ist model was promoted as having won, along with its issues of citizenship. proposal for the privatization of government-owned In the sociological model, the emphasis is placed corporations and the distancing of the State from in the historical role of the Church, of transforming the dynamics of the free market. By way of a paral- society. That means to overcome a naïve vision of the lel, there was a cultural change. Postmodernity was world. Political, economic, and social structures are

strengthened, and the centralization of emotions and seen as responsible for the growth of poverty, condi- www.ccj.org.br 220 tioning the models of behavior and values of people. “do not want to know anything about anything,” and It is the problem of the concentration of resources in not in the methodology they use. the hands of the few and the impunity of the power- Gradualism ful. Within each nation, there is another country of The process of the political conscientization of wretched peoples, whose citizenship rights are denied young people must take into account the pedagogi- in practice. Within the present Latin American situ- cal principle of gradualism. The conscientization of ation, three goals gain priority: the eradication of young people goes through group processes that are hunger, the real respect of human rights for all, and gradual and in stages. Those stages are goals to be sustainable development that guarantees quality of achieved and horizons to be amplified, running from life for the population and respect for the environ- the discovery of the group, of the community, of the ment. Also gaining strength is the consciousness social problem, of the larger organization, and of the of the need to establish public policies for young structural causes, finally arriving at a lasting commit- people—considered as one of the most marginal- ment to social change. There is a multiplicity of small ized groups—in the areas of education, employment, actions in which young people get involved at this health, housing, safety, social participation, culture, stage, which goes from direct work with people in and recreation. greater need to the promotion of debates and reflec- The construction of a more caring society is pos- tions about programs and candidates in the elections. sible in the measure in which we change the struc- Today, the internet becomes an important ally. Young tures—the rules of the game—that produce poverty. people live connected with each other because of In a global world, we need to globalize solidarity. the internet. In the blogs (Yahoo Groups and Orkut) Personal change is also fundamental, but it cannot young people discuss social issues and exchange texts be separated from structural change. The first model that have the effect of creating consciousness. The gives priority to human relations (psychological systematic accompaniment of youth groups in the model), and the second model (sociological model) to communities is crucial. social justice. There is an awareness that work with We conclude by reaffirming the renewing and young people cannot be limited to choosing only one transforming potential of young people. Puebla’s of the two models, which is what happens frequently. affirmation that the role of the young people is to Both provide important tools for the formative and dynamize the social body is still valid. When we speak conscientizing work of young people. Both help to about the depoliticization of young people, we are maintain the equilibrium between what is individual not talking about all of the youth. We are talking and what is social. A work model that prioritizes hu- about tendencies. A significant percentage of young man relations—to the exclusion of social justice— people continue to be involved in social movements alienates and takes young people out of the real and political parties. The disenchantment of politics, world and reinforces the attitude of being subjects sometimes, is caused because of the difficulty in find- and not citizens. On the other hand, in the present ing adequate spaces: the forms of participation pres- cultural context, a model that prioritizes social jus- ent in societies and in the State are perceived by the tice—to the exclusion of human relations—does not youth as distant from daily reality. Young people have work; it does not attract and mobilize young people. different characteristics from adults, which, depend- The secret is in the point of departure. During the ing on the influences, can change rapidly. 80s it was possible to mobilize young people starting The difference today is that the process of con- from the social aspect. Not today. It is necessary to scientization and of association is slower than in start with the aspirations and concerns of real young other times. If we employ an adequate methodology people in order to take other steps. Advisors whose to penetrate the armor of materialism and individual- consciousness was formed during the 80s and who do ism present in today’s societies, we will find the same not take into account the cultural changes have dif- young people as in other times: young idealist per-

ficulty understanding why their efforts fail. They often sons willing to embrace one Cause that awakens that by Néstor Medina Translated conclude that the problem is in the youth, that they which is most noble in humanity. ❑ 221 Participative Politics PROPOSAL FOR A CONSCIOUS AND ARTICULATED EXERCISE OF CITIZENSHIP Demétrio Valentini Bishop of Jales (São Paulo), Brazil Observing what politics is today, we realize that it conscience, a sense of beauty and an opening to tran- needs an urgent renewal. At this moment when politics scendence. It is a positive signal to affi rm that these runs the risk of disrepute, by the ineffi ciency of its values are returning today to the collective conscience. institutions --- weakened by the excess of bureaucracy It is a new emergence of ethics. To exert citizenship and the promiscuity between public interest and partic- ought to begin by the formation of consciences, im- ular advantages --- it is urgent to recover the authentic pregnating them with ethical values. exercise of a true citizenship. 2. A citizenship renewed by social sensitivity, The exercise of citizenship is the propitious fi eld solidarity, participation, creativity, and ex-change of for the conscious intervention of the people, vis-a-vis experiences. A citizenship that needs to be for and of the collective process of transformation of the society all, that ought to be constantly constructed and done and the regeneration of state structures. in solidarity. Social exclusion is the negation of true By exercising citizenship it is possible to redefi ne citizenship. The cause of Indigenous peoples, of those the course of society and to redesign the State, and to without-land, of the unemployed, of street children, of summon it to its purposes again. prisoners, of prostitutes, of the marginalized ones in Citizenship is the base that gathers the participa- its diverse forms, ought to motivate and to concern all tion of the people, and the fountain that waters social those who set out the construction of a true citizen- and political activity. ship. It is citizenship the factor that can recycle society, 3. An active citizenship, exercising a responsible in a continuous way, oxygenating it with new values freedom, by participating, valuating of the initiatives, --- those pointed by ethical conscience --- indicating cultivating new leaderships, paying attention to events, always clearer ways, and urging with increasing force, to the opportunity of making manifestations, accom- to what extent citizenship is able to carry them out in plishing debates on facts that concern the community, a project to be designed and activated gradually. The by paying attention to the liberating practices of new growth of citizenship is the guarantor of the activation emerging subjects in our society. Citizenship is to be of those values, which begin in the form of a “dream” made, practiced and exerted. but needing to be “incarnate” in society. Without the 4. New emergence of civil Society. One of the consistent, articulated and perseverant exercise by most precious gains emerging from the processes of the citizenship, these values become utopian, and when Brazilian Social Weeks (Semanas Sociales Barasileras) they remain inaccessible may cause frustration and was the increasing affi rmation of Civil Society as a downheartedness. Citizenship has thus the commitment value preceding and overshadowing state matters and to make utopias become possible. as the criteria which directs and “relativizes” the orga- Out from these realities we may posit the relevancy nizative instances of both Society and the State. of a question that needs suitable answers: What kind It is by vigorously recovering the public/govern- of citizenship do we want? The challenge is posed: we mental function ---- that ought to preside over the ought to identify the great values that must nurture understanding of everything related to citizenship the vision and the exercise of citizenship, in order to --- how we can consider in the most suitable way, many impregnate the daily institutional activities we want problems that today are settled down in the policies of to place in the service of the collective construction of almost all the countries, as the typical case of priva- the society and the State. Let us point to some of those tizations shows. The best criterion is to see how the values: different realities at issue, fulfi ll their public function 1. A citizenship impregnated of fundamental val- in a better way, whether they be oil, gas, transporta- ues: life, the dignity of persons, justice, an ecological tion, energy, mass media, and mainly schooling. It is 222 urgent to draw up the distance between the public and cially, so that globalization does not act hastily against the State and for that we need a tenacious strategy the weak, so as to not produce exclusion. to produce political transformations with real positive 7. Citizenship and local context. Citizenship is implications on the lives of citizens. exercised locally. Hence the importance of valuing 5. New relation between citizenship and the everyday life, knowing communities and coordinat- State. Today we confront the challenge of de-privatizing with them locally as well as participating in social ing the State, so that it be placed back in the service campaigns. Citizenship calls for simultaneous attention of public welfare and thus to really overcome its his- both to the macro and micro, to the universal and the torical flaws. Today society needs to assume up the local, to national and regional levels, displaying its State continually, and to re-direct the purpose of its perception in an integrative and inclusive unit. Citi- structures. We need to make a realistic demonstration zenship, however, will always have a regional flavor, a that all State structures tend to distort their aims. It taste for cultural values and local traditions. is society which needs to graft unabatedly the public 8. Overcoming domination. Exercising citizen- spirit within governmental spheres, by means of the ship requires a constant vigilance of our personal at- continuing, lucid and thoughtful practice of democracy. titudes. For we are all forced to assimilate domination Without the constant exercise of democracy, the State reinforced by tradition, or to project new dominations. becomes oxidized, not only in its macro-structure, but Hence, the importance of the spirit of service, of com- also in its local concretions. Everything related to the bating authoritarianism, racism, sexism and of other state --- whether hospitals, banks or schools, etc. --- if cultural and political dominations. not continuously oxygenated by the motivations of the There are dominations deeply rooted in our minds, common good, becomes distorted by the characteristic crystallizing customs policies and practices. The exer- vices of bureaucracy, of accommodation and the inef- cise of citizenship must go on in the undermining of fectiveness of privilege, which are factors that end in the practices of militarism, patronage, racism, sexism the privatizing of the state instance, in the service of and authoritarianism, which are taking varied ways in interests that use public resources to protect them- our daily lives. selves. The present State requires of re-engineering to 9. Respect for diversity. Finally, to be responsible re-structure and up-grade itself. But above all, it needs citizens requires an appreciation of the other -- of to recover its soul, which is its public purpose, which those who are different --- the reception, listening, is what generated it, and which now ought to be re- education for complementarity, for convergence and regenerated. And this can only be done by a society integration. It is a new mindset to be cultivated, vis-a- that is able to design a comprehensive project for the vis the mass culture that is being imposed today. Citi- common good, for all, and to perceive the strategic zenship is also to coexist harmoniously with that which priorities that must be assumed by the State. We must is different. This education has a vital contribution to revert priorities, so that the energies channeled to the make: on the one hand, affirming individualities, and State be put at the service of the fundamental ends: at the same time, opening to complementarity. Without health, education, housing, labor, transportation and education there is not truly reached citizenship. But leisure. This reversion will be made only if it is urgently with education, the problems of the subsequent asser- called for by a society that knows how to re-orient the tion of people become a rich material for the construc- course of the State through the effective exercise of tion of this great edifice of citizenship, which needs citizenship. the involvement, the commitment and the enthusiasm 6. Globalization and Citizenship. In times of glo- of all of us. balization, it is important to see how it is possible to Conclusion integrate values in the practical exercise of citizenship, By cultivating citizenship and impregnating it with by opening to the universal and to the plural, by means these values, we will have a more humane and more of an inclusive worldview, by overcoming closed nation- just society, and a more democratic, and oriented the alisms, by the valuation of interdependence and the common good State will be guaranteed. cultivation of historical awareness. Globalization needs The exercise of citizenship is an area that remains to be discerned by citizenship, in order to be conducted always open to our involvement. It is there where the according to the interests of the common good. Espe- main battle is always fought on real politics. ❑ 223 Citizenship and Sovereignity, not Dependency Ivo Poletto Goiânia, Brazil

Humanity lives in a time full of possibilities and States are irresponsible can no longer be maintained. temptations. Communication technologies—against On the contrary, popular pressures now are demand- the wishes of the owners and exploiters of pat- ing the return to national constitutions, constitutions ents—have made it impossible to continue to hide which defi ne the guarantee of rights—starting with the misery and suffering in which the large majority the right to food and nutrition—as “the obligation of of humanity lives. The days are also numbered for the State and the right of citizens.” In plebiscite con- ideological explanations of inequality. The scientifi c sultations, people are demanding Constitutional As- consensus in relation to “the state of the Earth,” semblies in order to refound nations through a Greater which confi rms and predicts new consequences of Law that implements necessary changes so that, in global warming clearly lays responsibility at the feet fact, all rights are guaranteed for all people. of the elites and industrialized countries. The world In this context, governments are (re)elected—like is becoming aware that the agents of “progress” that the Brazilian government, headed by Lula—that burn fossil fuels are those that truly threaten global are implementing programs like “Zero Hunger.” Zero equilibrium. It is a step away from the awareness that Hunger seeks to guarantee food and nutritional se- these same actors are responsible for the concentra- curity for all people who live in situations of extreme tion of wealth and, therefore, of the ever-increasing misery, whose right to food has not been guaranteed. and worsening poverty and misery in all parts of the While these new “programs” receive national and Earth. Those who have imposed ultraliberal capitalist international accolades, many social movements and globalization are now reaping the negative benefi ts of investigators are asking whether this is the way to what they have sown. fulfi ll “obligations of the State.” Should it be through According to the logic of neoliberalism, the poor aid programs or with programs that generate socio- are responsible for the situation in which they live. economic, cultural, and political transformations that They are abandoned and accused by the “God of the make possible a victory over poverty and misery? Market” because they have not prepared to receive their recompense. Because of this, state institutions Alternative Paths should resist “populist” policies, projects of economic To this question, the most promising responses development destined to help all people. All govern- are being given by the citizens—men and women—of ments, from this point on, should be “realist,” rec- Bolivia and Ecuador. And they do this through politi- ognizing that “unemployable” people exist, useless cal processes that benefi t from the experience and in the market, which is the real agent of progress by support of Venezuela and Cuba, in addition to their those who are capable of “private initiative.” Debili- own unique characteristics, principally the protago- tated by the process of the privatization of enterpris- nism of the Indigenous Nations. It is no longer suf- es and public services, state institutions should limit fi cient to say “no” to the neoliberalism defended by themselves to compensatory social programs, having the elites; it is necessary to say “no” to the elites as their objective the sublevation of those excluded themselves, in the name of a “yes” to the construc- by the market. As José Comblin suggested in the tion of alternative societies, constructed by Constitu- analysis of the current situation in 2006, “neoliberal- ent Assemblies composed of a large proportion of ism is dead” (Latin American Agenda 2006, Brazilian indigenous and poor people. This is totally different edition, p. 22). However the “uncontestable truth” than accepting the traditional discourse that always that the poor are to blame for their lot and that the leaves the splitting of the “pie” for the future, that 224 needs to be safeguarded in the hands of the elites universality of economic, social, cultural, and ecologi- until it grows sufficiently. It is different from being cal rights depend on the strength of political rights content with actions or programs of aid, the crumbs in societies in the permanent process of democratiza- from the table of the rich. “The right to have rights” tion. Half-measures are insufficient, as can be seen in is claimed. More precisely, the right and the power to Brazil, where the councils and conferences—although define rights from the values and ethical principles spaces of progress—mask the sovereign participation integral to the ancient cultures that constitute our of the citizenry. And this can be demonstrated by nations are claimed. These values and principles the resistance of the legislative power to implement should direct the manner of defining and implement- the portions of the Constitution—promulgated in ing priorities—now in another direction—so that the 1988—which refer to the participation of the citi- all rights are guaranteed for all people. Guaranteeing zenry through plebiscites and referenda. Among legis- the privileges of the predatory minority elites can no lators, the majority share a conviction that plebiscites longer be a priority. should be the exclusive providence of the National It is not an easy path. The opposition is very Congress. strong. The media is still controlled by companies Only one force exists that is capable of demand- that are directly interested in the maintenance of the ing deep and transformational structural changes to privileges that are supported by an illusory promise societies that generate inequality. Only the popular of liberty and equality of opportunity for all men and sovereign power—based on the consciousness of the women. In truth, these promises are used by those individuals, groups, and societies which make up our who already have goods and capital to multiply their citizenry—expressed in many different venues, and wealth and power and profit from the privatization of which has a sufficiently mature organizational capac- the state. The opposition benefits from powerful in- ity to control the government which it has elected is ternational supporters who are interested in impeding strong enough. The way to accomplish this, according the consolidation of alternative proposals for socio- to Gramsci, is for civil society to surround the State economic, political, and cultural development. on all sides. (See M. Arruda, Tomar real o possível, Vozes, Petrópolis, Brazil, 2006). Without this, the Will Democracy Be Possible? elites will maintain control over the State, and it will What is being tested, once again, is democracy remain a space where their interests will be advanced itself. Can the peoples take control of and exercise to the detriment of the poor who fight for their rights. their sovereign power to establish laws, their State, Policies based on dependency or compensation will and social initiatives that contribute to the construc- continue to dominate. In the worst case, the absence tion of societies in which everyone has a place and of social policies will coincide with repression against can live with dignity and enjoy wellbeing? In other the political initiatives of the excluded citizenry. words, can democracy became a participatory process in which, through social distribution, the goods of- Captialism, as we know, dehumanizes, reducing fered by nature and the fruits of our labor are en- people to objects. The claim that the free market joyed in a truly “limitless democracy?” Or will it be guarantees free societies is just an ideological af- impeded, once more? Instead of being an authentic firmation. In reality, merchandise, wealth, profit, process of popular sovereign power, will “democracy” currency, and the market are promoted as if they were be maintained as a mere formality at the service of the subject s of societal relations, but the subjects the minorities that control capital, causing popular are the capitalists, who serve capital when it exploits alienation? labor and transforms it into merchandise. Finally, everyone who wants the “social programs” Because of this, the structural transformation of of the elected governments to open pathways distinct capitalistic societies creates a real opportunity so from traditional elite methods should not be content that all people recuperate their subjectivity, dignity, with compensation and aid programs. Rather, they liberty, citizenship, and, in a collective dimension, should recognize that alternatives which focus on the their sovereignty. ❑ 225 Program of Political and Citizenship Formation An Example of Commitment The Conference of Jesuit Provincials A short time ago, the Social Sector of the Confer- Many people from other continents have become ence of Provincials of Latin America (CPAL) convened interested in this project. We are happy to share. We in Venezuela. Our analysis of the current situation of recognize that our program can be a point of reference the Continent demonstrated, once again, the urgent that will serve as a basis for more detailed projects. need to work to dignify the exercise of politics and These projects should be systematic and have a high citizenship. Something had to be done. In conse- degree of academic consistency so that a serious for- quence, we decided to convene a seminar with the mation can be accomplished. goal of creating political and citizenship education We hope that this initiative will expand during this projects within the social sector of the Society of Jesus. fi rst phase and that it will become a way of support- The present text seeks to encourage and guide ing initiatives that recognize political affairs must be the creation of proposals for Political and Citizenship conducted for the benefi t of the majority of all citi- Education in our diverse countries. zens. There must be a serious focus on development This educational proposal has several presupposi- with justice and on ensuring that issues that affect tions: the entire society are managed responsibly. a. This political formation does not seek to take With this Program of Political and Citizenship any particular position in regards to local or national Formation, we want to provide a Latin American vi- politics or governments. Groups of participants retain sion. That is to say, we seek an understanding of the the freedom to make their own specifi c political deci- specifi cs of each country from the starting point of sions. what we share. We want to create common materials b. It is based on values inspired by the Christian and processes of sharing which contemplate a Latin tradition, but it does not seek to make the practice American perspective—participatory and transparent of politics and the exercise of citizenship explicitly politics; the impulse towards fair trade; the setting of religious. common priorities; the peaceful search for the solu- c. It seeks to work with men and women with tion to confl icts; and respect for pluralism. leadership abilities, who are connected to communities, movements, and organizations of many types, and Introduction who desire to overcome the current crisis situation of The present document is the result of a workshop politics and citizenship found in many countries. held in Asunción, Paraguay, in order to establish the d. The point of departure is the option for an in- programmatic lines of a Plan of Political Formation in clusive society in which the poor and marginalized are Latin America. It still must be developed so that it a priority and reference point in the search for a digni- becomes complete program, with all the contents and fi ed life for all, male and female. methodologies necessary so it can be developed at the e. It desires to offer rigorous and systematic for- level of each country and of the entire Latin American mation, committed to the search for a just, egalitar- and Caribbean region. In each country, in accordance ian, and peaceful society. with its needs, the program can either complement f. It has a Latin American character, considering the forces of political formation that are already devel- the local from the perspective of the global. oping or implement new initiatives of this type, where g. It seeks to support the growing Latin American there are none. At the regional level, it seeks to even- network of Political and Citizenship Programs: it de- tually create a School of Political Formation for Latin sires to provide support, information, and follow-up America and the Caribbean. This school will be for the for the diverse initiatives that are being implemented. design of materials, the organization of courses on the 226 regional level (especially for program facilitators), and we will confront the current crises of politics, of the the creation of mechanisms for the diffusion and shar- public, and of the prevailing models of development. ing of information. We will contribute with humility and realism to the This program is under the responsibility of the construction of a more just and democratic history. social sector of CPAL, through the subsector of social Despite the existence of formally democratic re- centers. The indigenous subsector will create its own gimes in nearly the entire region, there is profound version which will be the version for indigenous peo- disillusionment in respect to the results. We continue ples. We consider it equally important to include the believing that the best way to address social conflicts Program in the formation of Jesuits themselves. and search for solutions is the exercise of participatory Putting into place these efforts requires that CPAL democracy. We, as Christian men and women, desire designate a coordinating team, which will have the to participate in the construction of a new society of following specific functions: justice, solidarity, inclusion, and multiculturalism. Design of the Program of Political Formation based The program presented here hopes to share tools, on the established reference points. methodologies, and ethical elements for a new exer- The investment of funds and resources for the cise of democracy and citizenship in our countries. development of specific projects. Sharing the experiences of existing formation 2. General Objective programs for the development of proposal. To contribute to the establishment of democratic The creation of processes of political formation and just societies in Latin America by developing where they do not exist. processes of formation that strengthen the responsible The implementation of processes of formation at exercise of citizenship and propose alternative man- the regional level—where conditions are more favor- ners for the use of power for the sake of the common able because of particular necessities and situations— good. with the ultimate goal of creating the regional School of Latin American Formation. 3. The Inspiring Principle Communication between this formation sector, We base our work on an inspiring principle that the education sector, and AUSJAL (The Association of impregnates the entire proposal: love is the founda- Jesuit Universities of Latin America). tion of the human being. Through a citizenship based on solidarity, it is made manifest in the encounter 1. Justification with others. From the perspective of the poor (the people and We cannot forget that, in as much as it is a min- groups that are excluded and discriminated against) istry of the Society of Jesus, this process seeks to and with them preferentially, we desire to present a strengthen the MEANING OF LIFE, supported by tran- Latin American and Caribbean proposal for political scendence and the necessity of acting socially from a formation. deep Christian commitment. We have no desire to compete with initiates which are already in place (and which may be even better), 4. Orienting Pedagogical Principles but we do have the desire to collaborate. It is necessary to design a holistic proposal that The proposal arises from the search for an alterna- transforms attitudes and values, enriches understand- tive to economic neoliberalism and cultural global- ings, and strengthens people’s capacities to act in the ization and all forms of exclusivist and totalitarian social and political space. thinking. Thus, it hopes to assist the important forces Because of this, it is important to include in its of Latin American integration that seek greater equal- pedagogical structure an awareness of all of the di- ity and solidarity and propose economic, political, and mensions of the human being—the spiritual, the tran- cultural paths appropriate for the region. scendent, the aesthetic. These dimensions should be We believe that politics is Good News and that united to the commitment to collective action in both its exercise can be a sublime form of serving others. local and larger spaces, in Latin America and interna- Thus, from the utopia of the “other possible politics,” tionally. ❑ 227 Feminist Theology for a Just World

Maria Pilar Aquino San Diego, CA, USA

As a religious discourse which develops world Lc 1:53; Jn 10:10; Ga 3:26-28; Ap 21:1) This vision visions to guide believers within a specifi c fra- reaches its historic expression in the creation of a mework of ethical values, theology supposes a new just world because only a just world reveals the political dimension because of its incidence in the presence and glroy of God. Upon these refl ectio- thoughts,decisions, and actions of peoples and ns, this year the Agenda Latinoamericana proposes communities. Theology has a political function an invitation to re-think the social and political because of the impact it has in the lives and op- function of theology within the present context of tions of the people. The current globalized world globalization. presents many theologies which offer not only different world visions, but often incompatible ones. Conditions of the current world Yet they all strive to infl uence ways of living, social policies, and social institutions. The historical processes of current reality show Most religions, though expressed in their own that the start of the XXI Century has been mar- languages, offer a measure with which to discern ked by violent social confl icts, political tension, and evaluate the relevance and function of theo- human insecurity, and by the increase of cultures logies according to the world vision they promote. which promulgate fear, hatred, and hostility. Said Most have the common goal of a world reconciled processes are the cause and effect of poverty and in justice, where humanity and all its surroundings the withholding of human rights of over two thirds can exist in peace, free of hostilities inherent to of world population, and prolong the existence of the violation of human dignity or unfulfi llment of divided societies in all of the planet’s continents. basic needs and rights of people. In this context, religious discourse has been used In Christian tradition, there are emancipating politically by the leaders of dominant capitalist movements which agree that justice, aside from globalization to reinforce the existing system, with being ultimate goal of the Church’s evangelizing totalitarian ideologies and absolute views of the mission,is also the expression of the common com- world. mitment of ecumenicism to build a single human family. Likewise, it provides the primary moral But the political use of religion has also come in criteria to examine and judge the role of churches handy to the leaders of pathriarcal religious institu- and theologies in the complex social fabric. Said tions, to validate the continuity of sexist and exclu- societies, cultures,and religions should be evaluated sionary structural forms, detrimental to women. And according to the impact they have on the lives of many subordinate social groups have appealed to impoverished humanity, or on the extent to which religious beliefs to carry out atrocious acts against they contribute, or not, to a more just world. humankind. Nevertheless, it is also true that in that same context many social movements and civil The Christian view of the world affi rms that the and religious organizations which strive to change Lord’s Good Word is present amongst human reality current conditions to contribute to a different just to effect change and transformation, so that a re- world here on earth have gained force. novated creation can be fully established. (Mc 1:15; Many of these groups fi nd support for their 228 transforming struggles in the religious views on ggles for justice personify the presence and activity emancipation. Thus, global spaces are being for- of God in the world. ged not only by those social forces which strive for greater domination and control, but also by alterna- In the world’s current conditions, theological tive social forces which espouse world visions with activity has the challenge to keep on developing values, interests,and practices leading to a just religious knowledge and ethical practices to trans- world. form domination systems and dehumanization. Its role is to support and maintain the visions of jus- In the same way that not all religious inter- tice which orient and give meaning to the mission pretation, nor all theology, advocate the goal of of the Christian community in the world. With said a single human family, not all theology allows the role, theology becomes an ethical-political discour- validation of unfair practices resulting in the sacri- sive practice which contributes to the design of an fice of human lives and environmental devastation. alternative social paradigm. Due to its great incidence in current reality, the As an active participant of the social forces debate on the role of religious views in social life struggling to change the reigning disorder, theolo- has become crucial. At the core of said dispute is gy also has to keep offering conceptual resources the world’s present and future. That is why, feminist which promote the personal and collective capacity theologies, as well as other liberating theologies, to distinguish the theologies and ideologies in ethi- are interested in highlighting the ethical-political cal-political terms, on whether they support, or not, dimension of theology, in terms of its impact on the construction of a new, just world. This implies the struggles to transform those realities contrary the greater development of feminist theological to the purpose of God, and on its contribution to languages, in intercultural and Inter.-religious ter- visions and practices leading to a just world. ms, which represent the liberating visions and practices of our diverse black and indigenous cultural The social and political role of theology traditions, where the dignity of the human person in the community reigns supreme. To feminist theologies, any practices or vi- Finally, even though a new model of the world sions that destroy the world, that violate human is already on its way, the negligence of societies, dignity, that deny human rights to persons or cultures,and religions the world over in recognizing communities,and degrade or subject women,are and affirming the human and sexual rights of wo- contrary to God’s liberating purpose. men is still a sore point. In the Latin American and Said visions and practices formally constitute Caribbean region, several feminist researchers have sinful scenarios which must be transformed. The pointed out the overwhelming extent of poverty basic criteria to evaluate and judge them is their and sexual violence against women. Quite possibly, impact on the lives of the world’s impoverished the Roman-Catholic church leads the aforementio- humanity, made up mostly of women. Feminist ned negligence thanks to its constant public attac- theologies believe a new, just world is posible here ks of the feminist movements trying to overcome on earth, and promote the establishment of a new, this situation. To be able to say that another world liberating social order. That is why these theolo- is posible, churches and theologies are called to gies demand that theological activity be based in form coalitions with these movements, not discre- the social and religious movements commited to dit them. Thus, feminist theologies communicate the transformation of that sinful world. In theologi- their ethical-political visions so that the power of cal terms, these movements not only represent the religion serve the construction of a new, just world. aspirations, hopes, and visions of change of those UIT this theological language, we are affirming our who believe another world is posible,but their stru- option of a different present and a hopeful future. Solá por Sylvia Traducido ❑ 229 DESENTERRAR EL PASADO

Premio del Concurso de Guido De Schrijver «Cuento Corto» Bruselas, Bélgica

El sargento Martínez estaba de guardia a la orilla «Hay que comer. Aquí en Guatemala no se puede del pozo, el fusil atravesando horizontalmente el vien- poner manos a la obra como antropólogo». tre, los brazos apoyados en la culata y el cañón. Se «Dentro de pocos años no darán abasto los forenses escudó debajo de un árbol, pues el sol pegaba fuerte. para sacar a luz las osamentas de miles de víctimas de Posaba su mirada en la espalda corvada de un joven los militares», profetizó el hijo, no haciendo caso del agachado en el fondo. Alrededor del pozo estaban sen- consejo paterno. tados y en cuclillas hombres mayores, mujeres y niños. «Qué linda perspectiva, mantenerse atascado en un Sombreros de mimbre, huipiles de algodón con fi guras pasado que ya no existe», ironizó el hombre amargado. mayas multicolores apagadas de tanto lavar y restregar «Todo en el mundo pasa, sólo el pasado queda», en el río. Las mujeres desenterraron lágrimas que ha- peroró el hijo, dejando estupefacto a su progenitor. bían comenzado a llorar veinte años hace. El sargento Una vez fi nalizados los estudios en la universidad Martínez había recibido la orden de su jefe: «En San estatal esperaba dar pronto con un empleo interesante. José Poaquil hay una exhumación, con la autorización Quiso llevar a la práctica en los sitios arqueológicos del tribunal, debe haber vigilancia día y noche, no vaya mayas tanta teoría rumiada en las aulas. Piedras había a ser que algún pinche quisiera borrar huellas». ¿Se de sobra, los fondos faltaban. trataba de una mera coincidencia? Pues justamente en Hubo un regocijo planetario a la hora en que se Poaquil un tío del sargento había sido secuestrado y fi rmó la paz, poniendo fi n a un confl icto armado inter- posteriormente desaparecido. Al otro lado del pozo se no de varias décadas. Se declaró el fi n de las dictaduras encontraba la viuda, su tía. Ella dijo: «Debe haber al en el país, y en el Continente entero soplaron vientos menos 15, entre ellos mi marido y mi vecina encinta». nuevos sobre las repúblicas. Se acabó el terror del Es- tado. ¡La democracia al poder, los militares al cuartel!, Una noche de silencio absoluto, los perros rompie- gritaron las masas en las calles. ron furiosamente en coro la paz que envolvía la aldeí- No demoró mucho el momento en que Claudio vio ta. Pocos minutos después las botas desquiciaron las cumplirse las palabras con que apaciguó la preocupa- puertas de las chozas y sacaron a los habitantes de sus ción de su padre por su futuro académico incierto. Los camas, matando a los perros a tiros en el acto. Lleva- familiares de las víctimas del terror militar exigieron ron a culatazos fuera del caserío a la gente, los ojos al gobierno democráticamente elegido el permiso para desorbitados del terror, y en descampado los abatieron excavar los cementerios clandestinos. a balazos y machetazos, gritando: «¡Por comunistas, «Son más de mil fosas, esparcidas sobre el terri- desgraciados!». Ahí mismo los enterraron en un pozo torio nacional, trabajo para años... pero no te hará común, al amparo de una luna débil y cómplice. Con el rico: es un servicio a la población; ellos tienen que tiempo los bejucos cubrieron piadosamente la pesadi- encontrar a los suyos, estar seguros de que en realidad lla, pero un chico, escondido bajo el camastro durante están muertos, para darles sepultura digna», le invitó el desalojo de su familia, se empujó a fuera, mareado el encargado de la antropología forense. por el suceso insólito, para seguir a distancia, lo que El presidente del gobierno democrático trataba le había parecido un cortejo fúnebre de cadáveres de empujar a los militares a los cuarteles sin airarlos. vivos. Empinado dentro de la maleza se dio cuenta del Temiendo la justicia, la condena y el castigo, los ofi cia- sitio de la masacre y avisó más tarde a la gente de la les querían de una vez por todas mantener bajo tierra vecindad, que se guardaba el secreto como una llaga junto a los cadáveres la pesadilla del genocidio. Pero mortífera. la población salió a la calle. Los familiares exigían el regreso de los que habían desaparecido. Vivos o muer- El día que Claudio se lanzó para sus estudios uni- tos. Todos estaban muertos. versitarios, su papá le advirtió insistentemente: 230 Con el cuidado de una mujer que se arregla la piel por servicios prestados. Servicios que por lo demás de polvos y cremas delante del espejo de tocador, Clau- tampoco aguantaban la claridad, según le alcanzaban dio cepillaba los huesos hasta hacerlos surgir ante las los rumores susurrantes de los colegas. Fue a las tres miradas atentas y temerosas de los deudos. El sargento semanas después del entierro del tío con cantos litúr- Martínez lo observaba fascinado. El joven académico gicos, flores, incienso y llantos en San José Poaquil destapó un cráneo, color café y rojo, color de la misma que recibió el encargo. Hacia el centro de la ciudad tierra. «¡Mirá, una calabaza!», señaló con el dedo un capital, a las tres de la mañana, cuatro hombres, gorras patojo, recriminado suavemente por la madre. En la pasamontañas negras, uniformes negros, andar armados medida que se liberaban los dientes el esqueleto co- ostentosamente, furgoneta sin matrícula, irrumpir y menzó a reírse socarronamente. Los vecinos se conmo- revisar hasta el último rincón del local, sacar las com- vieron en su apuro por reconocer al difunto al tiempo putadoras, documentos y toda la papelería habida y por que guardaban un recogimiento respetuoso ante lo que haber, hacer pedazos el resto sin dejar huellas de su les parecía un sacrilegio. Tiras podridas de camisas y identidad. Durante el trayecto hacia el lugar indicado pantalones habían perdido sus colores. Claudio hurgó el sargento Martínez expresó su preocupación a los co- en un embrollo de telas medio comidas, sacando un legas. Éstos se burlaban de él. Al parecer ya manejaban objeto, que destelló un instante, a la luz del sol. Lo cierta rutina en destruir locales de organizaciones de limpió entre los dedos hasta que, de repente, un ala- derechos humanos, pegándoles a los miembros presen- rido desgarró el silencio sagrado, ahuyentando a los tes casualmente un susto mayúsculo y merecido, ya que pájaros, chirriando. El sargento Martínez miró aturdido, se negaban a quitar sus patas insolentes del pasado los ojos húmedos, a su tía, que se desmayó en brazos enterrado. Sigilosamente bajaron de la furgoneta en la de una vecina. La mujer había reconocido a su marido. calle desértica frente al local. Al sargento Martínez le Claudio dejó descansar la mano encima de lo que había tocó destrozar a hachazo limpio la puerta de entrada, sido la bolsa del pantalón, que cargaba una medallita siendo el primero a atravesar el umbral y penetrar al in- metálica de San José. Ella misma la había cosido en el mueble. Los hombres enmascarados trabajaron veloz y pantalón para que su hombre no la perdiese nunca. minuciosamente. Mientras que ellos saquearon la plan- La exhumación duró varias semanas. Claudio pro- ta baja, destruyendo lo que no les interesaba llevar, el cedió como un escultor delicado para poner al descu- sargento Martínez subió a trompicones en la oscuridad bierto dos esqueletos entrelazados, el de la madre, y, al primer piso. Abrió de golpe una puerta, asaltándole envuelto por la caja torácica y los brazos como entre el olor a dormitorio. En el haz de luz de su linterna vio los barrotes de una jaula, el del feto creciente. Algunas a un sujeto que se incorporó en la cama, aterrado. El víctimas fueron tan descuartizadas por la furia de los sargento Martínez se asustó sin emitir sonido alguno, soldados que no fue posible la reconstrucción de los por poco dejando caer la linterna. Su mirada cayó en esqueletos. Los campesinos mayas ayudaban a Claudio, plena cara de Claudio. Sintiendo latir salvajemente el izando paladas de tierra en cubos, echándola en un corazón cerró la puerta detrás de sí como quien acaba- cedazo. Los niños tenían permiso para ayudar identifi- ba de hacer un descubrimiento prohibido y peligroso. cando pedacitos de huesos entre los terrones. Un mes Mantuvo agarrada la puerta, evitando que saliese el más tarde Claudio terminó la faena y se despidió de los joven, como para protegerlo contra los demás asaltan- deudos y del sargento Martínez. El policía agradeció al tes. Pues en la confusión y el pánico fácilmente podría profesional por su tarea y dedicación. escaparse un balazo. Tan sólo al cerciorarse que abajo habían terminado la faena, soltó la manija de la puerta Con sus cuatro hijos le costaba al sargento Martínez y corrió escalera abajo. Al atravesar la calle, brincando sacar adelante el hogar con el salario que ganaba. Sin a la furgoneta se sintió un ladrón de primera. embargo no fue por el dinero extra por lo que aceptó El sargento Martínez nunca se había excedido en el encargo que le propuso un jefe mayor unas semanas dar crédito a supersticiones ni creencias de viejas. Sin después. Pues, simplemente, él no estaba hecho para embargo a la noche siguiente recibió la visita de su aquella clase de operaciones que no aguantaban la tío. Éste se puso enfrente, abrió la boca de par en par luz del día. Tenía que hacerlo. Determinadas órdenes llena de tierra, desnudando los dientes blancos de la estaban fuera de discusión. Había que aceptarlas no- quijada color café y rojo, aullando como un cerdo y más. Sobre todo si venían de exgenerales, jubilados respirando con estertor. ❑ 231 UN MILAGRO DE HOY Lucas 13, 10 -16 Premio del Concurso de María Baffundo «Páginas Neobíblicas» Montevideo, Uruguay Un sábado, enseñaba Jesús en una sinagoga, y ha- Así en la espera se me pasó el tiempo de vivir, y bía una mujer a la que un espíritu tenía enferma hacía nadie nunca me preguntó sobre mis gustos, o senti- dieciocho años; estaba encorvada, y no podía en modo mientos, o dolores o alegrías... se me pasó el tiempo de alguno enderezarse. buscar plenitud, de elegir por mí misma, de pensar un Aquí estoy yo, encorvada por años y años de humi- corto tiempo en mis necesidades, de cortar la historia de llaciones, de exclusiones, de maltratos y olvidos volunta- sobrevivencia y darle alma y espíritu a mi vida. rios... así ha sido durante tanto tiempo!. Claro, poco a poco se fueron marchando de casa, Recuerdo como en otras oportunidades podía mirar a por otras opciones, por querer hacer su vida, por la gente cara a cara, leer la mirada de los jóvenes ena- compartirlas con otros, y ese silencio y frío que iba morados, la picardía en el rostro de los niños, ahora la invadiendo el hogar llegaba muy profundamente a mis vejez y el simple hecho de ser mujer me condenan, y me huesos. hace mendigar cariño, atención, cuidados, en una socie- Cuando quise acordar me había acostumbrado tanto dad fría y distante, que prefi ere lo perfecto, lo nuevo, a bajar la mirada, a tener la cabeza gacha, a susurrar lo útil, lo impecable y se arrastra tras un ideal vacío de tímidas respuestas, a oír los gritos cargados de violencia contenido. y mandatos, que no pude más contemplar las noches Me gritan loca, enferma, sé que muchos esperan estrelladas, no pude más escuchar el canto de los grillos mi muerte, sin contar los que me la sugieren día a día: y el croar de las ranas, no pude más abrazar, porque mis «Para qué esperar algo que hoy es tan fácil de adelan- brazos estaban atrofi ados y porque nadie quería recibir tar», «Qué sentido tiene tu presencia, si ya no sirves mis abrazos, y el llanto!!!. A quién le importa que una para nada»... mujer desdentada, arrugada, sin fuerzas, llore! Aquí estoy yo encerrada entre cuatro paredes, húme- Creo que mi madre tenía razón al decir que nacer das, frías y malolientes de un hogar de salud, o de an- mujer, no importa en qué siglo sea, ni en qué país, ni en cianos, o como se usa ahora «Residencia para la tercera qué época, es un castigo... y nada ni nadie te prepara edad». para afrontarlo, es más, todo te enseña a ser sumisa a De una u otra forma es el basurero que obtenido esa «lotería» que te tocó en suerte, y a sentir que el como premio por la vida entregada... a mi familia, a mis otro, por ser varón, tiene poder y libertad de opción hijos, a mi esposo. La renuncia a una carrera universi- sobre ti. taria, mal vista a los ojos de los demás, y que me iba Esta es hoy mi enfermedad y mi cruz, ya no tengo a proyectar más allá, en calidad y cantidad, del trabajo marido, él murió hace tiempo, y a pesar de parir en del que fue mi esposo. La renuncia a un trabajo mío y cuatro oportunidades, me he quedado sin hijos e hijas... solo mío, en el cual podía desarrollar mis capacidades que corren tras su suerte, sin tenerme en cuenta a mí. intelectuales, por cuidar a los niños. La renuncia a relaciones interpersonales positivas y enriquecedoras, por Al verla Jesús, la llamó... el temor a los que iban a decir de mí y de mi familia... Hoy domingo es día de visitas aquí en el hogar, y Eso ha sido mi vida, solo renuncias. Y espera; a que mi Julia, una de las últimas ancianas que llegaron, esperó marido llegara cada jornada, y tener la cena pronta, y este día con ansias... Cada vez que transcurría una jor- no atosigarlo con los problemas de los hijos... espera, a nada, ella se alegraba, «Uno menos...» y tachaba en su llegar a la cama por la noche, y estar siempre disponible almanaque. para «el uso» que mi esposo quisiera, sin tener ganas Hoy es domingo y las hijas de Julia vienen con sus o sin experimentar placer personal, en el acto sexual, nietos... y cuánto gozo producen los pequeños que goce que sólo él podía sentir. corren por toda la casa!!! Una de las niñas, se da cuenta Esperar que los niños crecieran para abrir mis puer- que varias estamos sin visitas, y se acerca despacio a tas y ventanas a otra vida, y encontrar que de adoles- nuestra mesa para ofrecernos caramelos... Comienza con centes y jóvenes requieren más atención y desgaste. un parloteo agradable y contagioso que hace que todas 232 nos involucremos en la charla. Le da gracia la decora- Desde la mesa de Julia, reclamaban a los nietos, y ción de la silla de ruedas de Elena, llena de adhesivos ellos divertidos y felices iban y venían sin importarles de colores; juega con el tejido de Norma, ese que nunca los rezongos de sus madres o padres, ni las quejas de sus termina, porque el pulso le falla una y otra vez, limpia hermanos y hermanas mayores. con su propio pañuelo la boca de Lucía, ya que ella no ¡Pero vinieron a visitar a la abuela y ahora se pasan ve, y nunca encuentra la servilleta a tiempo... todo el tiempo corriendo! ¡Estos niños, saben que en la Yo sigo sentada... mirando como puedo y desde semana estamos muy ocupados y no aprovechan a sen- «afuera» esta escena y cuando quiero acordar, siento en tarse y comer junto con Julia, hoy que podemos estar mi cuello, en mi cabeza unas manos pequeñas y cálidas con ella!. que me dan masajes suavemente y se enredan en la mata de cabellos blancos. El Señor les contestó: ¡Hipócritas! ¿No desatan del Cierro los ojos; y quiero encontrar al abrirlos, un pesebre ustedes en sábado al buey o al burro para lle- rostro querido, familiar... lentamente las lágrimas caen varlos a abrevar? Y a ésta, que es hija de Abraham, a la por mi rostro... no es ninguno de mis nietos y tampoco que ató Satanás hace ya dieciocho años, ¿no estaba bien de mis hijos, pero ¡que bien se siente! desatarla de esta ligadura en día de sábado? Y cuando decía estas cosas, sus adversarios quedaban confundidos, Jesús le dijo: Mujer, quedas libre de tu enfermedad. Y le mientras que toda la gente se alegraba con las maravillas impuso las manos. que hacía. En un instante, ya no eran solo dos manos, sino Julia, feliz, por el cariño de quienes la rodeaban, varias que se entretenían en frotar mi espalda, en jugar los disculpó diciendo: «Son niños y necesitan correr con mi cabeza y como la descuido, abrazar mi cuello... y divertirse, además mis amigas del rincón no tienen Y otras tantas manos, y pies y rostros poblaron nuestra visitas seguido, para ellas es una alegría, mientras tanto mesa de sonrisas y voces cantarinas; quién dando la nosotros, podemos charlar y disfrutar de este tiempo leche a Lucía, sin derramarla en su ropa, o improvisando compartido». «Dejen que jueguen, verlos así también me una pelota con la lana de Norma, y no faltó quién hizo ayuda y hace sentir bien...». de la silla de Elena, el mejor coche de carreras que raudo y veloz, volaba por los corredores. El mes de julio, ha pasado muy rápido aquí, en el hogar de ancianas y a pesar del frío y de los días gri- Y al instante se enderezó, y glorificaba a Dios. ses, todo se ha pintado de colores; cada una de las que Mientras tanto, mi corazón se fue esponjando, la- integramos la mesa del rincón tenemos un almanaque tiendo con otro ritmo, y mi respiración pacificando. Las guardado y a la hora de la merienda o del almuerzo, lágrimas dieron paso a la sonrisa, mis manos torpes vamos marcando también las jornadas vividas. fueron acariciando las cabezas de aquellos pequeños, Julia y nosotras esperamos con alegría el fin de que no huían de mí, sino que buscaban el contacto de semana, sus nietos y nietas, sus hijas, vienen a «visi- las mismas. Y me encontré nuevamente con un regazo tarnos» y tenemos que estar preparadas. Lucía sigue sin cubierto de migas y caramelos, de muñecas y figuritas, y ver; Elena no ha dejado su silla de ruedas decorada; a colores variados. Norma las manos le siguen temblando; Julia, continúa Aquí en la mesa de la esquina, y durante dos largas su lucha contra las canas y las arrugas; yo, sigo a veces horas, se armó la revolución, y mientras sentía que la un poco encorvada, mirando el piso o haciendo un gran vida volvía a mi cuerpo, volví a cerrar mis ojos, no para esfuerzo para echar un vistazo por la ventana. Aparen- llorar, sino para guardar en la memoria del corazón estos temente nada ha cambiado, pero sabemos que el cariño, minutos. Para llenar de este aire mis pulmones, para la alegría, las caricias y los abrazos son una buena medi- conservar entre mis brazos el calor y la ternura recibida. cina para el espíritu. Poco a poco vamos recobrando de Y también para dar gracias, a quién fuera responsable de nuevo las ganas, las fuerzas, la esperanza. Y recobramos este mágico momento. nuestra dignidad de mujeres, de personas, de sentirnos valoradas y no tiradas en un rincón; ellos los más pe- Pero el jefe de la sinagoga, indignado de que Jesús queños son los responsables de este milagro... hubiese hecho una curación en sábado, decía a la gente: Y quién dice quizás puedan arrancar algún otro mila- Hay seis días en que se puede trabajar; vengan, esos días gro entre nosotras... miren si Elena caminara... a curarse, y no en día de sábado. A propósito, ¿cuánto falta para el domingo? ❑ 233 Con el feminismo avanza la Humanidad

Premio del Concurso de Guitté Hartog «Perspectiva de género» Universidad Autónoma de Puebla, México

A todas estas mujeres y hombres feministas que luchan para hacer ganar dignidad a la Humanidad.

Cada vez que estoy cansada de luchar, veo la me- ras públicas, las mujeres tienen que trabajar el doble jilla de mi madre un poco más aplastada que la otra o el triple que los hombres, podemos pensar que el por un golpe que recibió de mi padrastro y recuerdo feminismo tiene todavía su utilidad. por qué hay que ser feminista. Cuando veo todas Ser feministas es dejar de ser cómplices de un estas imágenes de moda, de chavas hiperdelgadas –a sistema machista que impone sus leyes y juicios cuan- las que llamamos modelos–, casi muertas de hambre, do las mujeres buscan obtener justicia. Es dejar de con una cara de infelicidad y una expresión de de- lado el cinismo, que se complace con la violencia y rrota, como si acabaran de vomitar o de recibir una la discriminación, para ir encontrando soluciones que paliza. Cada vez que escucho todos estos testimonios desafíen los sistemas de control patriarcal. Es aliarse de fi eles esposas que son infectadas por el VIH, que a las mujeres que luchan para escapar de relaciones tienen que sacar adelante a su familia. Me queda violentas, que fueron violadas o asesinadas, que piden bastante claro que no estamos del otro lado, que no condiciones laborales decentes, que quieren disfrutar vale tanto la pena ser abnegadas y sumisas, y que de su sexualidad, elegir sus maternidades, ser dueñas todavía necesitamos –y probablemente ahora más que de su destino y tener proyectos propios. Se trata de nunca– de estas mujeres transgresoras, de las que no una revolución humanista que, sin sangre ni violencia, se preocupan mucho de lo que dirá la gente, o por logra construir nuevos caminos hacia ideales de liber- agradar a toda costa, y se dedican a hacer avanzar a tad, justicia y democracia. la Humanidad. Armadas de ideas nuevas, de ganas de superación A pesar de que muchos hombres fueron y siguen y de hambre de libertad, las feministas combaten los siendo cómplices de esta revolución cultural, ser mu- prejuicios y el destino que les impone la sociedad jer con aspiraciones en una sociedad todavía machista para reivindicar los derechos que les permitan existir signifi ca enfrentarse a grandes muros y a variados como ciudadanas libres y conscientes. Estas batallas techos de cristal. También es importante subrayar que contribuyen a crear nuevas formas de pensar, de vivir no solamente pierden las mujeres con estas barreras; y de representarse la vida social que por varios siglos pierde toda la Humanidad por este potencial despre- fue pensada, dirigida e investigada esencialmente por ciado. Nos vemos privados de las valiosas contribucio- y para los hombres. nes a la ciencia, a la política, al arte, a la tecnología Más allá de la rebeldía y de la insumisión –que que se habrían podido lograr si las condiciones hubie- puede ser un mal necesario– se plantea construir ran sido menos adversas para las mujeres talentosas. relaciones armónicas entre hombres y mujeres. Se En una sociedad sin machismo, el feminismo no se trata de establecer nuevas formas de convivencia en hace necesario. Los hombres, al igual que las mujeres, las cuales se rechaza la violencia y el abuso de poder. reciben el mismo trato, gozan de los mismos privile- La búsqueda de una felicidad común, y no a costa de gios, son evaluados bajo los mismos criterios y tienen la sumisión de un género al otro, conforma la parte las mismas obligaciones sociales. Hombres y mujeres, esencial de este nuevo contrato social. En este pro- sin distinción, luchamos por los mismos asuntos en yecto, las mujeres aprenden a no dejarse intimidar las mismas condiciones. Pero en una sociedad como por la discriminación de género, a evitar ser víctimas la nuestra, donde existe una doble moral, una para las de violencia y a no permitir que nadie abuse de ellas. mujeres y otra para los hombres, en la que todavía las Ponerse más «abusadas» –en el sentido de despabi- niñas crecen en un mundo contaminado de estereoti- ladas– no signifi ca ponerse más violentas y vengarse, pos de género y en la que, para destacar en las esfe- sino saber protegerse y defenderse de los ataques a su 234 dignidad como persona. Por pacifi smo no se entiende pasividad, sino un activismo que EL PLANETA AZUL logra generar cambios sociales utilizando métodos que no fomentan el abuso de poder. Antonio Pérez Esclarín La igualdad de género es uno de estos Caracas, Venezuela ideales que no se construye bajo la violen- Los científi cos del planeta V3 pertenecientes a la galaxia cia. Pero el mito de las mujeres dominado- Imaginaria, lograron reunir una serie de indicios de que exis- ras que quieren acabar con los hombres es tía vida en aquel minúsculo planeta azul. Y enviaron unos persistente y distorsiona la realidad. En el emisarios a que averiguaran. Estuvieron un tiempo camufl a- imaginario social, parece que es poco conce- dos viviendo con los terrícolas, sin darse a conocer. Cuando bible que se puedan erradicar los problemas regresaron a su galaxia y a su planeta, presentaron un largo de violencia de otra manera que usando de informe, del que copiamos algunos trozos: ella. Como si el hecho de rechazar ciertas «Sí, hay vida y muy variada en el planeta azul, cuyos formas de opresión convirtiera a las mujeres, habitantes llaman tierra. Está habitado por unos seres muy automáticamente, en opresoras de hombres. violentos que han desarrollado una increíble capacidad de Con que los hombres empiecen a libe- destrucción. Gastan inmensas fortunas para aniquilarse unos rarse de sus propios miedos, a encargarse a otros, pero no son capaces de combatir la pobreza, la de afrontar sus inseguridades, de identifi car miseria y el hambre. Tienen almacenada una gran cantidad sus dolores, y vayan realmente al encuentro de armas nucleares con las que podrían acabar con todo de ellos mismos, seguramente avanzaremos vestigio de vida. Mientras algunos botan los alimentos, gas- en nuevas direcciones y descubriremos otros tan enormes cantidades para bajar de peso y hasta se operan horizontes. El reto es construir un mundo para quitarse la gordura, otros muchos mueren de hambre. donde ningún varón obtenga satisfacción Les encanta matar los árboles, los ríos, los animales, y hasta por humillar o abusar de una mujer para están empecinados en acabar con los océanos, en los que sentirse más hombre. En este sentido, creo descargan basuras y materiales tóxicos. Algunos viven en que hace falta un enorme trabajo que hacer palacios y tienen varias mansiones, mientras otros muchos sobre las masculinidades y las diferentes duermen en la calle por no tener cobijo. Adoran el dinero vertientes de la misoginia, ya que consti- y, para obtenerlo, están dispuestos a todo: hasta a matarse tuyen un tremendo obstáculo al avance del unos a otros. Sobresalen por sus incoherencias y sus men- humanismo que propone el feminismo. tiras: aseguran que todos son iguales, y hasta lo proclaman Este paso es necesario para que se en sus constituciones, pero se desprecian unos a otros, se abran las puertas cerradas a la equidad de esclavizan y tienen unas diferencias de sueldos y de niveles género, donde las mujeres y los hombres se de vida increíbles. Todos los políticos repiten una y otra vez liberen de sus corsés de género y se vuelvan que aspiran a gobernar por su vocación de servicio, pero cómplices. Que tanto las mujeres como los luego se dedican a servirse de la política y de los demás en hombres experimenten la libertad de vivir en su propio benefi cio. Dicen que quieren mucho a los niños, un mundo no contaminado por la violencia, pero algunos los golpean, los abandonan, los utilizan, los construyendo relaciones de complicidad en ponen a trabajar en condiciones vergonzosas, los prostituyen la búsqueda de una felicidad mutua, sin e incluso asesinan. En algunos países supuestamente más víctimas ni victimarios. desarrollados, los están sustituyendo por mascotas». Con más mujeres y hombres que dis- Seguía el informe presentando una gran variedad de fruten de hacer el amor, que descubran datos y de situaciones increíbles. Y los autores lo concluían conocimientos científi cos, que escriban, que de este modo: «Por todo esto, estamos convencidos de que pinten, que fi losofen, que críen a las nuevas los habitantes del planeta tierra han desarrollado un tipo generaciones, que participen creando una de inteligencia irracional y autodestructiva, totalmente des- nueva ciudadanía... avanza la Humanidad conocida por nosotros. Posiblemente, pronto culminarán su hacia un humanismo más grande. ❑ tarea y lograrán destruirse por completo». 235 EL CINE, VeNTANA A LA POLÍTICA Recursos pedagógicos Martín Valmaseda equipocauce.com / Guatemala - Madrid Cuando intentamos asomarnos a la política a través que en torno a ese tema seguirán apareciendo películas de la pantalla, nos damos cuenta de que películas sobre que agiten el ambiente. Puede que ayuden a refl exionar política son todas. Lo mismo que todo en nuestra vida es sobre el desconcierto de la gente norteamericana al verse política. Todas las producciones cinematográfi cas tienen alcanzada por la violencia desde lejos y no sentirse tan carga política. Unas clara y manifi esta, otras implícita o segura . disfrazada. Lo mismo que quienes dicen “yo no soy polí- Por citar biografías de líderes políticos debemos re- tico”; en realidad, o no saben, o no quieren expresar su cordar como tal vez primera en el tiempo: Iván el terrible, fi liación política, su ideología. y La conjura de los boyardos, obras de Eisenstein del que Cecil B. DeMille afi rmaba que, en principio, «el cine más tarde hablaremos. ‘no-político’ de Hollywood es muy útil para ir sembrando Deteniéndonos en la revolución francesa recordamos en las mentes el pensamiento norteamericano y el ‘ameri- Danton de Andrzej Wajda. can way of life’». Viva Zapata nos muestra la lucha del líder campesino Hacemos un repaso -muy limitado por el espacio por no dejarse corromper al llegar al poder. disponible- sobre algunos de los fi lmes que más abordan Saltamos a mediados del siglo XX. Encontramos una el tema. Seguramente algunos de ustedes preguntarán ¿y biografía de Franco, todavía en vida: Franco, ese hombre, por qué no citó tal película? Pues añadan ustedes títulos de José Luis Sáez de Heredia, quien había realizado años a la lista... Por hacer alguna clasifi cación podemos divi- antes un fi lme con argumento escrito por el mismo Fran- dirlos en dos partes: el cine a través de los que dominan, co: Raza; el título lo dice todo. Luego hubo otras, como cine a trasvés de los dominados. Ese «a través» no refl eja Dragón Rapide, de ideología distinta. Y otra de Hitler la ideología de la película sino el estamento social que después de su muerte: Mein Kampf. «sobre todo» enfoca. Sobre todo. Porque no se puede Últimamente hemos visto la escalofriante biografía tratar el tema de los dominantes sin presentar la situa- de Idi Amin en El último rey de Escocia. ción de los dominados, y viceversa. En América Latina el dominio norteamericano en la 1.- Cine a través de los que dominan Nicaragua de Somoza está refl ejado en Alsino y el Cóndor, Unas veces con la mentalidad de los que tienen el de Miguel Littin, una película que no consiguió el oscar poder, otras poniendo en evidencia sus inconsecuencias. a la mejor película extranjera, por razones políticamente Como una de las primeras en el tiempo podremos evidentes; la academia premió a la española Volver a recordar Intolerancia, de David W. Griffi th. empezar, que no molestaba. Saltando a la época actual, Yo quería ser un héroe, Sobre el tema Nicaragua en época de la guerrilla documental en el que seis ex-ofi ciales del ejército de contra Somoza, Bajo el fuego, y en la época de la Contra, Israel explican sus motivos para no servir fuera de las Latino, intentaron contrarrestar la propaganda política fronteras de Israel. del Imperio. Últimamente han llenado las pantallas y los co- En estas películas made in USA, cuando son de ar- mentarios los reportajes de Michael Moore: Bowling for gumento, aunque aparezcan los gringos como opresores, Columbine (sobre la violencia armada y sus consecuencias suele mantenerse como protagonista algún norteamerica- en EEUU), La corporación (sobre el sucio papel político no «bueno». de las empresas multinacionales) y Fahrenheit 9/11 (so- Sucede lo mismo por ejemplo con Bailando con lobos, bre el manejo extraño que vamos viendo de los aconteci- donde ni siquiera la protagonista es india sino una mu- mientos de las Torres gemelas). chachita secuestrada por unos «pieles rojas malos». Al Naturalmente en torno a ese suceso tan turbio han fi nal de la historia parece que la crítica no es contra el seguido apareciendo películas como Septiembre, de Oliver sistema político de conquista, sino contra unos soldados Stone (sobre bomberos supervivientes de las Torres Ge- brutos que hacen las cosas mal melas) y Vuelo 93, de David Greengrass (sobre uno de los Ese hacer las cosas mal lo refl eja el fi lme Munich, aviones de American Airlines secuestrado). Suponemos de Steven Spielberg, sobre la matanza en los juegos 236 olímpicos. La política exterior de EEUU está reflejada en También, en torno a la presión del silencio en países Macnamara. de régimen autoritario (político y familiar): El silencio de Terminamos con una admirable película «del oeste» Neto. que refleja los intentos de liberar al pueblo por métodos La política y los medios de comunicación, como más o menos democráticos: se trata de El hombre que crítica o como arma del poder, nos la presentan filmes mató a Liberty Valence. como Good Night, and Good Luck, de George Cooney, 2.- Cine a través de los dominados sobre el macarthismo. Sobre medios de comunicación y Parece necesario poner a la cabeza de este capítulo guerra, Hotel Palestina, y un ejemplo cruel, de ficción a Eisenstein. Para muchos su película El acorazado Po- pero que hace pensar en hechos reales, es Escándalo en temkin (Bronenosets Potyomkin, 1925), es el emblema la Casa Blanca (Wag the dog), y El cuarto poder. La ma- del cine político y muchos la consideran como la obra nipulación de la información por los intereses del poder maestra del cine. y del dinero. Acompañan a este filme sobre la rebelión contra Esa manipulación la reflejó el documental sobre los zares La huelga (Stachka, 1925) y Octubre (Oktyabr, Chávez y el golpe que lo derribó y recibió el premio Rey 1927). Junto a ella, ya en siglo XXI La dignidad de los de España. A los pocos meses fue contestada por un film Nadies, de Fernando Pino. Por lo general el cine europeo irlandés, La revolución no será transmitida. Oliver Stone y latinoamericano han tenido más fuerza en la crítica y prepara un filme sobre ese oscuro momento en que EEUU denuncia del sistema intentó quitar de en medio a quien dificultaba sus nego- Recientemente (no seguimos orden cronológico) El cios con el petróleo. Laberinto del Fauno aborda aspectos de la postguerra La sal de la tierra, Blue Collar y Arcadia reflejan los civil española con narraciones oníricas y simbólicas. movimientos sociales y políticos en el mundo laboral. Dos directores italianos son clásicos del cine político: Una clarificante visión de la lucha por la descoloniza- Pasolini con Los hombres de la tierra y Accatone, y hasta ción en una cierta isla del Caribe es Queimada, de Ponte- su Evangelio según San Mateo enfoca con mirada política corvo, el mismo autor de la Batalla de Argel y de Opera- y rebelde la persona de Jesús. ción ogro sobre la muerte de Carrero Blanco, el entonces Bertolucci, en Novecento, nos presenta el enfrenta- posible sucesor de Franco. miento de las clases sociales que, hasta en los últimos El racismo en EEUU está presentado, entre otras mu- planos del doble filme los protagonistas siguen simbóli- chas, por Million Dollar Baby, película que tuvo su mejor camente en su dialéctica. propaganda en el de boca en boca. Las Uvas de la ira (John Ford), sobre la novela de No podemos olvidar a Costa Gavras, uno de los más Steinbeck, plantea la época de la depresión de 1929. Esa comprometidos directores políticos, con Z, La confesión , misma época está reflejada en el filme con apariencia Estado de sitio... de relaciones familiares “Esplendor en la hierba” (Elia Un análisis del manejo de la cruel economía de las Kazán). medicinas por los poderes multinacionales nos lo presen- El mismo autor nos refleja la lucha de una persona ta El jardinero fiel, de Fernando Meirelles, por desligarse de los condicionantes sociales que le Ken Loach es un buen ejemplo de unión de lo social tienen atenazado desde su infancia. Esos condicionantes y lo político en casi todas sus producciones, por ejemplo, se entienden mejor viendo los antecedentes del protago- Días de esperanza y El viento que agita la cebada. nista en el padre emigrante de América América. En Sacco y Vanzetti (Sacco e Vanzetti, 1970) el Hablando de emigrantes, una película que narra el genovés Giuliano Montaldo planteó la represión de los futuro es La Marcha, que parece una predicción de los inmigrantes. subsaharianos que hoy se lanzan hacia Europa. Eso lo Sobre otras muertes injustas y crímenes políticos reflejan también Las cartas de Alou. Sobre el paso de los podemos citar: El Crimen de Cuenca, de Pilar Miró, Siete latinos a EEUU una muestra es El Norte, y El sueño ameri- días de enero, de Bardem, La verdad sobre el caso Sabol- cano, de King Vidor. ta, de Antonio Drove, o La muerte de Mikel, de Imanol Concretamente en Latinoamérica, Ni olvido, ni per- Uribe, Desaparecido (Missing), sobre los primeros días dón, de Raymundo Gleyzer, sobre las ejecuciones de Tre- del golpe de Pinochet. Y Confessione di un commissario di lew; La Hija del Puma, sobre la represión de los indígenas polizia al procuratore della Repubblica (1971). Refleja los en Guatemala; y una interesante reflexión sobre las dife- oscuros mundos de la Mafia en la política... Aquí, claro, rencias generacionales al llegar la postguerra: Ixcán. se nos viene a la memoria la serie El padrino. ❑ 237 Archivo DIGITAL Libros DIGITALes de la Agenda Latinoamericana Koinonía

Es una colección dirigida por Koinonía, aunque incluye libros de otras procedencias. Contiene Ofrece los materiales que la Agenda ha pu- libros producidos en la actualidad, que tratan de blicado a lo largo de sus 17 años de existencia servir a la teología mediante esta nueva técnica (textos, documentos, refl exiones, propuestas...) digital. Son gratuitos, pensados simultáneamente y los pone en internet, al servicio público, para ser leídos en pantalla y/o para ser impresos especialmente para los educadores populares, por «impresión digital» como auténticos libros de animadores juveniles, profesores, maestros... y papel. personas que animan actividades de refl exión y Actualmente son tres: concientización. Los materiales pueden ser buscados por te- 1. VARIOS, El actual debate de la teología del mas, año de publicación, autor o título, y pue- pluralismo religioso. Después de la «Dominus den obtenerse en el formato más conveniente Iesus» para la actividad que desee realizar: 2. VARIOS, La primavera interrumpida: el Vaticano -html (para leerlo, o para replicarlo en su web), II en un impase. -rtf (para tomarlo, reelaborarlo e imprimirlo 3. ASETT, Bajar de la Cruz a los pobres: Cristología para su trabajo pedagógico), de la liberación. -pdf (si desea tener la página de la Agenda 3B. ASETT, Getting the Poor down from the Cross: exactamente como fue publicada, como un Christology of Liberation. facsímil); y, posiblemente, en el futuro, tam- 3C. ASETT, Deporre i Poveri dalla Croce: Cristologia bién en della Liberazione. -«formato radio»: audios mp3 con lectura o En: dramatización del texto, para escucharlo en el http://servicioskoinonia.org/LibrosDigitales grupo, o para ser transmitido por radio... El archivo ya funciona, por ahora en dos idiomas, castellano y catalán. Otros idiomas Otro Dios es posible podrán venir después. Estamos felices por poder poner de nuevo 100 entrevistas ex- al servicio de los educadores las páginas que clusivas con Jesucristo hemos elaborado en todos estos años pasados, en su segunda venida como un «archivo de recursos pedagógicos» que a la tierra. puedan apoyar una educación popular concien- tizadora en el espíritu de la Patria Grande y la Una producción de Patria Mundial. José Ignacio y María Véalo en cualquiera de estas direcciones: López Vigil. http://latinoamericana.org/archivo http://agenda.latinoamericana.org/archivo http://servicioskoinonia.org/agenda/archivo Audios, textos y guías en: www.emisoraslatinas.net 238 Bajar de la Cruz COlección «tiempo axial» a los pobres Se está confi rmando como imprescindible para quienes necesitan estar al tanto de los nuevos avances que la teología latinoamericana de la liberación está desarrollando al incursionar en los Con ocasión de la Notifi cación vaticana sobre territorios hasta ahora desconocidos de la teolo- Jon Sobrino, la COMISIÓN TEOLÓGICA INTERNACIO- gía del pluralismo y de los desafíos de la nueva NAL de la ASETT, Asociación Ecuménica de Teólogos crisis de la religión. del Tercer Mundo, ha organizado la colaboración de Desde el paradigma de la liberación -y sin más de cuarenta teólogos/as para producir el libro abandonarlo, al contrario, profundizándolo-, la «Bajar de la Cruz a los Pobres: Cristología de la teología latinoamericana nos sorprende con una Liberación», en formato digital, de 310 páginas. renovada autocomprensión cristiana y «otra forma de creer». Sus datos: Éstos son los libros actualmente publicados: Organizador: José María VIGIL. Prólogo de Leonardo BOFF. 1. ASETT, Por los muchos caminos de Dios, I. Epílogo de Jon SOBRINO. 2. John HICK, La metáfora del Dios encarnado. Cubierta de CEREZO BARREDO. 3. ASETT, Por los muchos caminos de Dios, II. 4. Faustino TEIXEIRA, Teología de las religiones. Ediciones digitales en: castellano, inglés e 5. José María VIGIL, Teología del pluralismo reli- italiano. Pueden ser recogidas, gratuitamente, en: gioso. Curso sistemático de teología popular. http://servicioskoinonia.org/LibrosDigitales 6. ASETT, Por los muchos caminos de Dios, III 7. Alberto MOLINER, Pluralismo religioso y sufri- Ediciones en papel: en portugués (Paulinas, miento ecohumano. La contribución de Paul F. de São Paulo) y en castellano (en Ediciones Dabar, Knitter al diálogo interreligioso. México, [email protected]) 8. ASETT, Por los muchos caminos de Dios, IV. 9. Raúl FORNET-BETANCOURT, Interculturalidad Participan: Leonardo BOFF (prólogo), Tissa BA- y religión. Para una lectura intercultural de la LASURIYA, Marcelo BARROS, Teófi lo CABESTRERO, crisis actual del cristianismo. Oscar CAMPANA, Víctor CODINA, José COMBLIN, CONFER de Nicaragua, Lee CORMIE, Eduardo DE Próximos libros de: ASETT (volumen V de «Por LA SERNA, José ESTERMANN, Benedito FERRARO, los muchos caminos de Dios»), Ariel FINGERMAN Eduardo FRADES, Luis Arturo GARCÍA DÁVALOS, Ivo- (La elección de Israel), Roger LENAERS, José Mª ne GEBARA, Eduardo HOORNAERT, Diego IRARRÁ- VIGIL... ZAVAL, Jung Mo SUNG, Paul KNITTER, João Batista LIBÂNIO, María y José Ignacio LÓPEZ VIGIL, Carlos Vea los precios y asómbrese. Vea el precio de MESTERS, Alberto PARRA, Ricardo RENSHAW, Jean la colección completa... Y vea que pueden ser ad- RICHARD, Pablo RICHARD, Luis RIVERA PAGÁN, José quiridos ¡en formato digital!, a mitad de precio... SÁNCHEZ SÁNCHEZ, Stefan SILBER, Ezequiel SILVA, Lea el índice, el prólogo, una recensión del Afonso Ma Ligório SOARES, José SOLS LUCIA, Paulo libro que le interesa... en: SUESS, Luiz Carlos SUSIN, Faustino TEIXEIRA, Pedro http://latinoamericana.org/tiempoaxial TRIGO, José María VIGIL y Jon SOBRINO (epílogo). 239 1993-2008: Cumplimos quince años en línea, sin interrupción 22 Servicios Koinonía patrocinados por esta «Agenda Latinoamericana» http://servicioskoinonia.org

1) Revista Electrónica Latinoamericana de Teología menú desplegable el tipo de información que busca, (RELaT) y recibirá en unos segundos su elenco completo (las http://servicioskoinonia.org/relat citas numéricas de las 3 lecturas más el salmo, con Primera revista de teología en inter net. Ins- o sin los textos mismos de las lecturas bíblicas), pirada en las grandes opciones la ti noa me ri ca nas. teniendo en cuen ta además las peculia ridades de la Fundamentalmente de teología, pero también interdis- ordenación litúrgica vigente en su país. ciplinar. Siempre desde la perspectiva de la liberación, 4) «Páginas Neobíblicas» pero incorporando los «nuevos paradigmas», princi- http://servicioskoinonia.org/neobiblicas palmente la «relectura pluralista» del cristianismo y la Los mejores textos presentados al Concurso del crisis de la religión. Sin periodicidad fi ja. Los artículos mismo nombre de la Agenda Latinoamericana. Inten- quedan «coleccionados» y disponibles. tan una relectura de escenas, personajes, temas... de 2) Servicio Bíblico Latinoamericano la Biblia desde un punto de vista actual. Para el tra- http://servicioskoinonia.org/biblico bajo de educación bíblica, celebraciones... Con una frecuencia semanal, ofrece un comenta rio 5) La columna semanal de Leonardo Boff bíblico-teológico a las lecturas de la liturgia católica, http://servicioskoinonia.org/boff de unas 800 palabras los domingos, y unas 300 pala- Cada semana, los viernes, un breve artículo de bras los demás días. Para la cele bración comunitaria, Leonardo, ágil, periodístico, con temas de actualidad. la me dita ción personal y/o la pre dicación. El texto 6) Curso de teología popular es original y está redactado por biblis tas y teólo- http://servicioskoinonia.org/teologiapopular gos mayoritariamente latinoamerica nos, y puede ser Aquí fue puesto y distribuido el «Curso de Teo- distribui do o reproducido libremente, dando el crédito logía del Pluralismo Religioso», que alcanzó 25.000 corres pondiente. Incluye el dibujo de Cerezo sobre el visitas. Aquí serán puestos los nuevos cursos. De ni- evangelio de cada domingo, los enlaces al texto y al vel medio, accesibles, para «dar un vuelco» a nuestra audio del capítulo de la serie «Un tal Jesús» corres- forma de creer. Para «creer de otra manera». pondiente, un enlace a la homilía que Mons. Romero 7) Biblioteca hizo sobre los mismos textos... http://servicioskoinonia.org/biblioteca Hay dos traducciones de este Servicio Bíblico: Con cuatro «salas»: general, teológica, bíblica y -portugués: http://www.claretianos.com.br/port/ser- pastoral. Con un fácil y efi ciente procedimiento de vico_p.htm búsqueda por sala y por autor. En su sección bíblica -italiano: www.peacelink.it/users/romero/parola.htm contiene un buen número de folletos populares de Estos comentarios bíblicos pueden ser reci bidos los grandes biblistas latinoame rica nos. Obviamente, por correo-e, cada semana. Suscripciones: vea nº 19. todo es gratuito y está a disposición pública, con los 3) Calendario litúrgico 2000-2036 debidos permisos. http://servicioskoinonia.org/biblico/calendario 8) LOGOS El único calendario litúrgico en internet que es http://servicioskoinonia.org/logos realmente un programa telemático real, no un cálcu- Artículos breves, de temática variada, comen tarios lo manual. Ingrese la cifra de un año y escoja en el de opinión de fi rmas acreditadas... 240 9) Martirologio Latinoamericano ambiente de una comunidad telemática comprometida http://servicioskoinonia.org/martirologio con las opciones que solemos llamar «latinoamerica- Para consultar qué mártires latinoamericanos nas» (dentro de la «geografía espiritual»): la visión recordamos cada día, o consultar las Jornadas y efe- del mundo desde el Sur, la opción por los pobres, una mérides afro-indo-latino-americanas... Totalmente fe actualizada y un compromiso humanizador moder- renovado (versión 2.0). no, coherente, dialogante y pluralista. 10) La Página de Monseñor Romero 18) Servicio de «Novedades Koinonía» http://servicioskoinonia.org/romero http://servicioskoinonia.org/informacion/index. Las homilías que Mons. Romero predicó sobre los php#novedades mismos textos bíblicos que hoy nosotros escuchamos. Suscríbase, gratis. Será avisado de cualquier no- 11) La Página de Pedro Casaldáliga vedad en Koinonía (libros digitales, artículos teológi- http://servicioskoinonia.org/pedro cos...) o en la Agenda quincenalmente, con un correo Sus artículos, poesía, cartas circulares, libros, el sumamente ligero, de sólo «enlaces», sin peso. elenco de sus obras completas... 19) Servidores de lista 12) La Página de Cerezo Barredo Dos de nuestros servicios (el servicio bíblico se- http://servicioskoinonia.org/cerezo manal y «Novedades Koinonía») se distribuyen por El dibujo de cada domingo, y otros dibujos y pos- servidores de lista; la suscripción (siempre gratuita) ters del autor. y su cancelación se realizan por un procedimiento 13) La Galería de dibujos pastorales automatizado, en la página de información: http://servicioskoinonia.org/galeria http://servicioskoinonia.org/informacion Recursos gráficos al servicio de la evangelización. 20) Libros Digitales Koinonía 14) Un servicio de pósters para la pastoral http://servicioskoinonia.org/LibrosDigitales http://servicioskoinonia.org/posters Colección especial de libros digitales, en varios Serie de pósters, principalmente sobre el tema idiomas, públicamente disponibles, e imprimibles inter-religioso. Con resolución suficiente para ser como «auténtico libro» por «impresión digital». impresos en plotter, a todo color y gran tamaño. 21) Información en línea 15) Página de la Agenda Latinoamericana http://servicioskoinonia.org/informacion http://latinoamericana.org o Toda la información necesaria sobre Koinonía. http://agenda.latinoamericana.org o 22) Colección «Tiempo axial» http://servicioskoinonia.org/agenda http://latinoamericana.org/tiempoaxial Portal de la Agenda Latinoamericana, para ver el Patrocinada por la Agenda latinoamericana, he tema de cada año, las convocatorias y los fallos de aquí una colección teológica «de frontera» que con- los concursos, los lugares donde conseguirla en los tinúa el camino de la teología de la liberación pero diferentes países e idiomas... conjungándola ahora con la teología del pluralismo 16) Archivo de la Agenda Latinoamericana religioso: teología «pluralista» de la liberación. Vea http://servicioskoinonia.org/agenda/archivo la colección en su página (latinoamericana.org/tiem- http://latinoamericana.org/achivo poaxial) los índices de los libros, sus prólogos, sus http://agenda.latinoamericana.org/archivo portadas... Vea la página 239 de esta agenda. Aquí están a disposición pública los materiales pedagógicos publicados por la Agenda en los 17 años Para contactarnos: pasados, pudiendo ser encontrados ahora por tema, título, autor y año. Ya está enteramente disponible -información y suscripciones: en castellano y catalán. Vea la página 238 de esta [email protected] agenda. -sobre contenidos: 17) TAMBO: [email protected] http://servicioskoinonia.org/tambo -para el servicio bíblico: Un servidor de lista para «platicar sabroso» en el [email protected] ❑ 241 Punto de encuentro

Gracias por los aportes para nuestros trabajos pasto- Llevo años recibiendo su estupendo servicio y no rales. Nos da una inmensa alegría disponer de documen- puedo menos que agradecerles sinceramente todo el bien tos siempre novedosos, que motivan a un compromiso que me hacen. Pertenezco al equipo de Liturgia de una cada vez más activo de nuestro pueblo. comunidad parroquial en Vizcaya, España, por lo que los Como trabajo en un lugar bastante aislado, no siem- comentarios bíblicos, los libros que gracias a ustedes pre puedo abrir el correo, pero cuando salgo a la ciudad puedo leer, así como todas sus noticias, nos ayudan y es lo primero que hago, por eso les pido por favor que animan a todo el equipo. (A propósito... el cura es el no dejen de enviarme, aunque a veces me imagino que más ferviente admirador de ustedes). rebotara, cuando no he podido salir a la ciudad. Saludos. Esperanza Izquierdo, [email protected] Hermanas de Circuata, [email protected] Muchísimas gracias por todo su servicio tan especial Desde ya hace bastante tiempo he estado recibiendo e importante; aunque no puedo escribir mucho por las las refl exiones bíblicas semanales de parte de ustedes, actividades, les estoy y estamos (porque paso artículos a por lo que hoy quiero presentarles mis disculpas por la varias personas) sinceramente agradecid@s. descortesía de no hacerles patente mi agradecimiento, María Consolación rmc, [email protected] pues han sido una valiosa herramienta para la labor que desarrollamos en las emisoras católicas de esta localidad. Agradezco tamaña generosidad de Jon Sobrino, Fredy Maldonado, [email protected] Koinonia y quien sea!!!! Es una felicidad poder leer este texto que aún desconozco. Ante los avances de la involu- Soy fray Diego, dominico. Durante mi estancia por ción, difundir, difundir, difundir... es el arma poderosa. Chiapas me he encontrado con un libro que ustedes han ¡Infi nitas gracias! ¡Toda mi comunión! Una cristiana elaborado con autores de buena talla, «Bajar de la Cruz a sin Iglesia en medio de los pobres. Buenos Aires. los pobres»... Me ha interesado mucho y quisiera conse- Roselyne De Wilde, [email protected] guirlo... Les agradecería enormemente. Enhorabuena por su trabajo, y esa refl exión que nos permite trabajar para Gratitud, agradecimiento, gratuidad, generosidad, que el Reino se haga presente... cariño, entusiasmo, alegría, amor, ganas de continuar la Diego Ulises López op, [email protected] caminhada, es lo que genera ese «boletincito» quincenal. Herman@s, muchísimas gracias por seguir sirviendo a la Gracias a todos los compañeros y todas las compa- construcción del Reino. Que el Señor dueño de la vida y ñeras del Servicio Koinonía, por seguir alimentando la generador de nuestra esperanza les continúe iluminando utopía de tantos cristianos/as, que seguimos creyendo con su Espíritu Santo y los llene de fuerzas para conti- en la utopía del Reino. Gracias, personalmente, porque nuar en la edifi cación del otro mundo posible. me ayudan a seguir sintiendo la esperanza del Jesús que Un abrazo fraternal, desde estas tierras Santanderea- opta por los pobres, sin ninguna manipulación, sin nin- nas, en Colombia, donde por primera vez se dio un grito guna mala interpretación. Muchísimas gracias por existir, de independencia y de libertad para toda América. y por seguir en la lucha. Desde España, Islas Canarias, Carlos Raúl, Bucaramanga, [email protected] Tenerife, recién llegada de Brasil. Noelia, [email protected] Hace un año estoy siguiendo de cerca algunos autores de la Teología Latinoamericana o de la Liberación. Queridos amigos. Trabajamos en Huejutla, Hgo., Por situaciones económicas y laborales no pude continuar México, diez personas del equipo Caltemoyanij. Además mis estudios de teología, en la Universidad San Alfonso leen Koinonía 60 estudiantes del seminario mayor de la de Bogotá, Colombia. Pero este portal de Koinonía, ha diócesis. Gracias por su esfuerzo, interés, cariño... Para sido para mí una gran bendición, me ha permitido perma- Jon Sobrino, un «gracias» gigante, con nuestra oración, necer en contacto con la teología que me gusta y que ha admiración y gratitud. Equipo CALTEMOYANIJ. aportado mucho a mi pensamiento y a mí experiencia Carmen stj, [email protected] pastoral. Estoy interesado en tomar un curso, por este 242 medio, sobre la teología de la Liberación. Quisiera pro- Ustedes no alcanzan a imaginar la inmensa ayuda fundizar en ella para tener más argumento en mi servicio que me proporcionan con todos los servicios que uste- laical. Si existe ese curso, u otra página que conozcan y des me prestan. Ya veo que este mensaje transmitido puedan recomendar, les estaré altamente agradecido. a través de éste pobre mensajero, empieza a calar en la Miguel S Fernández O., [email protected] esencia de las comunidades; poco a poco, con paciencia. Dios les pague. Adelante, éxitos. Me dirijo a uds., para consultarles si es posible con- Diego F. Pardo Córdoba, [email protected] seguir (recuperar) el comentario bíblico que publicaron ustedes el domingo de Ramos 20 de marzo de 2005. Lo ¡Sois maravillosos! Gracias por todo lo que nos dais recuerdo con gran agrado y entusiasmo. Era un «replan- continuamente. Me gustaría colaborar en algo. Creo que teamiento» de la forma de vivir la Pascua muy interesan- sólo puedo hacerlo... diciendo que me ayudáis mucho en te, y desearía tenerlo, volver a reflexionarlo, y difundirlo. mi trabajo sacerdotal. Juan Pablo Opacak, [email protected] [email protected]

Soy capellán de habla hispana de la Diócesis de Hola queridos amigos del Equipo Koinonia: Wollongong, Australia. Este año, en octubre y noviembre Primero que todo, quiero agradecerles por su página tendré la oportunidad de visitar América Latina. Me ya que me ha sido muy querida pues me encuentro expa- gustaría visitar a Uds para concocer la gente responsable triada en Suecia, y en estos momentos de frío invierno y del excelente servicio que nos regalan. ¿Es posible? de oscuridad agradecemos a nuestro Señor por la fe, y a John Píckering ofm, [email protected] ustedes que hacen este trabajo tan hermoso aprovechan- do las nuevas tecnologías. Encontrar esta página ha sido un alivio para la Revis- Recomiéndenme un «catecismo de la liberación» para ta «Celebraciones», que se publica en la Arquidiócesis de niños, pues tengo un hijito de 4 años y estoy viviendo Santiago de los Caballeros mensualmente. Consta de las en un sitio que no tiene parroquia católica. Yo le podría lecturas de los domingos, con sus comentarios y cate- dar catequesis si tuviera una guía apropiada. quesis para adultos. Su fundador murió hace un año y Claudia Acosta, [email protected] medio, y dejó dos años escritos. La revista tiene más de 25 años y no queremos dejar de publicarla; al contrario, Soy un seguidor de vuestra página web y quería ver queremos incluir las lecturas diarias, y ha sido de mucha si me podríais ayudar. Vivo en Madrid (España) y me gus- alegría saber que ustedes nos podrían ayudar enviándo- taría contactar con alguna comunidad o grupo de oración nos los comentarios... Se me olvidaba decirle que es una aquí en Madrid que viviera y sintiera la fe de un modo publicación mensual, en este sentido no sé la frecuencia a como la sentís vosotros, que tuviera puntos de vista de los envíos ya que la revista tiene que ser impresa un similares o parecidos. ¿Podríais indicarme la dirección o mes antes por la demora en el envío a las parroquias y alguna forma de contacto con ellos? comunidades de todo el país, y para que llegue a tiem- También estoy muy interesado en el diálogo interre- po hay que tener el material un mes antes, para fines ligioso. Creo firmemente que todas las religiones no son de impresión y circulación. Ojalá que ustedes nos den sino una, pero vista desde diversos enfoques... buenas noticias. Queremos seguir dando un servicio a la José Luis Barbero, [email protected] comunidades, a los Presidentes de Asamblea, Catequistas y Párrocos que utilizan durante un mes la revista. En primer lugar, gracias por vuestro magnífico, inteli- Andrea Gómez, [email protected] gente y serio trabajo, del que podemos aprovecharnos los que andamos «por provincias»… Soy presbítero y os sigo He quedado maravillado con vuestro portal. Me llamo desde hace varios años. Me gusta mucho vuestro portal, Ignasi y vivo en un pueblo cercano a Barcelona. Estudié del que procuro ser una antena para las personas con las teología, fundé un colectivo de cristianos por la insumi- que trabajo. Estoy convencido que alimentáis el futuro sión, he trabajado con enfermos de sida y hago de con- eclesial. cejal de ICV en mi pueblo. Tengo una familia , dos hijos, Leí entusiasmado el artículo de John Shelby Spong. y soy uno de tantos católicos errantes en tierra de Rat- Muy bueno y realmente muy bien planteado. ¿Está publi- zinger. Mil gracias por vuestra ventana y su aire fresco!!! cado en español? Ignasi Corral, [email protected] José alejandro Baró, [email protected] 243 Quién es quién entre los autores de esta agenda Sólo algunos; otros no necesitan presentación para nuestros lectores... Rubem ALVES: http://www.rubemalves.com.br Ivone GEBARA. Nacida en São Paulo, Brasil, miembro Horacio M. CARVALHO, 66, nacido en Santos, SP, de la congregación de las Hermanas Canónigas de San Brasil. Cursó agronomía en Rio de Janeiro. En 1973 fue Agustín, doctora en fi losofía por la Pontifi cia Universidad preso político como militante del PCdoB en la lucha Católica de São Paulo y doctora en ciencias religiosas por contra la dictadura militar. Amnistiado en 1979. Asesor la Universidad Católica de Lovaina. de movimientos y organizaciones sociales del campo. Alfredo J. GONÇALVES, Isla de Madeira, Portugal, Asesor del Movimiento de Pequeños Agricultores y amigo 1953. Religioso escalabriniano, cuyo carisma es trabajar militante de Vía Campesina, con consultorías ante orga- con los migrantes y refugiados en todo el mundo. En nismos gubernamentales e internacionales. Consultor del Brasil desde 1969. Ha trabajado siempre en la pastoral MST de Rio Grande do Sul, Brasil. Vive en Curitiba. social: en la periferia y las favelas de São Paulo, con los Néstor Da COSTA es uruguayo. Sociólogo egresado sin techo, con los trabajadores de la caña. Fue asesor de de la Universidad de la República y doctorado en la la CNBB para la Pastoral Social. Ahora vive y trabaja en Universidad de Deusto en Bilbao. Es integrante del Ins- Ciudad del Este, Paraguay, con un proyecto de trabajo tituto Universitario CLAEH, donde fue coordinador del con emigrantes en la región de las tres fronteras. Area Social. Actualmente coordina, en esa institución, Manuel GONZALO, 1946, San Sebastián (España). un Programa internacional entre universidades europeas Sacerdote marianista, ha trabajado durante más de trein- y latinoamericanas titulado Religión y Modernidad en ta años en Colombia. Apasionado por la relación entre fe Europa y América Latina. Se desempeña asimismo como y ciencia ha publicado recientemente «Gracias, tiburón», Director del Departamento de Ciencias de la Religión de (edit. San Benito, Buenos Aires) en el que relata de for- la Universidad Católica del Uruguay. Es autor de varias ma amena la larga marcha evolutiva del Universo desde investigaciones, artículos y libros. el Big Bang. En la actualidad reside en Buenos Aires. Eduardo De la SERNA. Coordinador nacional argen- Daniel INNERARITY nació en Bilbao, España, en tino del «Grupo de curas en la Opción por los Pobres», 1959. Actualmente es profesor titular de fi losofía en la profesor de Biblia en diversos institutos teológicos de Universidad de Zaragoza, profesor invitado de la Univer- Buenos Aires, hizo su tesis doctoral sobre «Diálogo entre sidad de la Sorbona y del Instituto de Estudios Políticos la Biblia y Teresa de Lisieux. Preguntas desde América de la Universidad de Burdeos IV. Doctor en Filosofía, Latina», en la que partiendo de los temas principales que amplió sus estudios en Alemania (como becario de la la Teología de la Liberación dice de sí misma, pregunta Fundación Alexander von Humboldt), Suiza e Italia. Entre lo que sobre esos temas afi rman -coincidiendo- la Biblia sus últimos libros cabe destacar Ética de la hospitalidad, y Teresa de Lisieux. Autor de diferentes libros y escritos La transformación de la política (III Premio de Ensayo académicos y pastorales, ejerce su ministerio presbiteral Miguel de Unamuno y Premio Nacional de Literatura en la en San Francisco Solano, Quilmes, al Sur del Gran Buenos modalidad de Ensayo 2003), La sociedad invisible (Pre- Aires. mio Espasa de Ensayo 2004) y El nuevo espacio público. Wim DIERCKXSENS. Holanda, 1946. Estudios en Algunos de sus libros han sido traducidos en Francia, Nimega y en París. En América Central desde 1971. Fun- Portugal, Italia y Canadá. Es colaborador habitual de cionario de la ONU, consultor del gobierno de los Países opinión en los diarios El Correo y El País, así como de la Bajos, director de un Postgrado de Economía en Hondu- revista Claves de razón práctica. ras y fundador de la Maestría en Política Económica en la Claudia KOROL es educadora popular. Coordina el UNA de Costa Rica. Consultor del movimiento cooperativo equipo de Educación Popular «Pañuelos en Rebeldía». centroamericano. Investigador del DEI en Costa Rica y Coordina el Programa de Formación Cogestionada entre para el Foro Mundial de Alternativas. Movimientos Populares y CLACSO (en el OSAL). Autora de Dionisio GAUTO abogado y canonista, defensor de los libros «Rebelión. Reportaje a la juventud chilena», los derechos humanos, trabaja en educación popular con «El Che y los Argentinos» y «Caleidoscopio de Rebel- los campesinos; acompaña al ex obispo Lugo en su pro- días», entre otros. Editora de la revista latinoamericana yecto político. «América Libre». Reside en Buenos Aires. 244 Magdalena LEÓN. Economista, feminista, integrante losophy for Children y ha dirigido la actualización del de REMTE, Red Latinoamericana Mujeres Transformando la Diccionario de Filosofía de J. Ferrater Mora. Defensor de Economía, y del Grupo de Trabajo sobre Género y Globali- la responsabilidad ciudadana y de la necesidad y capaci- zación del CLACSO, Consejo Latinoamericano de Ciencias dad de reflexión de la ciudadanía para hacer frente a los Sociales. Coordinadora de la Secretaría del Foro Social problemas comunes. Américas. Asesora del Ministerio de Economía y Finanzas Martín VALMASEDA, director de CAUCE, Centro Audio- de Ecuador. visual de comunicación y educación, en Guatemala. Toda Ivo POLETTO: Filósofo, teólogo y sociólogo, es una vida dedicada a la militancia de la comunicación Educador Popular y Asesor de pastorales y movimientos liberadora. Su audiovisual «La Isla» quedará definitiva- sociales, y autor, entre otros, de «Brasil: oportunidades mente para la historia como el símbolo de la pedagogía perdidas – Mis dos años en el gobierno de Lula», Gara- popular audiovisual de toda una época. mond, Rio de Janeiro 2005. Vive en Goiânia, capital del Víctor VIÑUALES EDO. Sociólogo, director de la estado de Goiás, región central de Brasil. Fundación Ecología y Desarrollo desde 1995, presiden- Pedro A. RIBEIRO DE OLIVEIRA: 1943, sociólogo, te de Nexos, empresa social dedicada al impulso de la Asesor de CEBs, Miembro de la Coordinación del Mo- compra responsable en organizaciones, vicepresidente de vimiento Fe y Política y del Equipo ISER-Assessoria. Analistas Internacionales en Sostenibilidad, miembro del Investigador Asociado al Programa de Posgraduación en Consejo de Greenpeace, miembro del Consejo Asesor de Ciencias de la Religión de la PUC de Minas. Vive en Juiz Inditex, del Consejo Asesor de la EXPO 2008, que tiene de Fora, MG, Brasil. como lema «agua y desarrollo sostenible», del Foro de João Pedro STÉDILE, 1953, Lagoa Vermelha, econo- Expertos en Responsabilidad Social Empresarial del Mi- mista y activista social brasileño. Es el actual líder del nisterio de Trabajo y Asuntos Sociales y cofundador de la Movimiento de los Trabajadores Rurales Sin Tierra (MST) revista «En Pie de Paz». Gaúcho de formación marxista, y uno de los mayores Francisco WHITAKER, 1931, arquitecto y urbanista, defensores de una reforma agraria en Brasil. Nacido en trabajó a partir de 1957 en investigación social con el el estado de Rio Grande do Sul, hijo de pequeños agri- Padre Lebret, y en Planeamento del Gobierno de São cultores de origen trentino (Italia), reside actualmente Paulo (1959/62). Diretor de Planeamento de la Reforma en la ciudad de São Paulo. Formado en economía por la Agraria en el Gobierno Goulart (1963/64), asesor de la Pontificia Universidad Católica (PUC-RS), con posgra- CNBB en la elaboración de su Primer Plan de Pastoral duación en la UNAM de México. Actuó como miembro de de Conjunto (65/66). Exiliado de 1967 a 1981. Asesor la Comisión de Productores de Uva, de los Sindicatos de del Cardenal Paulo Evaristo Arns de 82 a 88. Concejal en los Trabajadores Rurales de Rio Grande do Sul. Asesoró a São Paulo por el PT (89/96) y Secretario Ejecutivo de la la Comisión Pastoral de la Terra (CPT) en Rio Grande do Comisión Brasileña de Justicia y Paz (96/2003), a la que Sul y a nivel nacional, y ha trabajado en la Secretaría de representa en el Consejo Internacional del Foro Social Agricultura de Rio Grande do Sul. Mundial. Miembro del Movimiento Nacional de Combate Participa desde 1979 en las actividades de la lucha a la Corrupción Electoral. Ha escrito “O Desafio do Fórum por la reforma agraria, siendo uno de los fundadores del Social Mundial” (editoras Perseu Abramo y Loyola), tra- Movimiento de los Trabajadores Rurales Sin Tierra (MST) ducido a 5 lenguas. Ha recibido en 2006 en Suecia el y, actualmente, miembro de su dirección nacional. Es Premio Nobel Alternativo (Right Livelihood Award). Resi- autor de diversos libros sobre la cuestión agraria. de en São Paulo. Paulo SUESS: de.wikipedia.org/wiki/Paulo_Suess Raúl ZIBECHI, periodista, analista internacional del Josep-Maria TERRICABRAS (Calella de la costa, semanario Brecha (Uruguay), del diario La Jornada (Méxi- 1946) es catedrático de filosofía y director de la Cáte- co) y de otros medios latinoamericanos y europeos.Pre- dra Ferrater Mora de Pensamiento Contemporáneo de la mio Internacional de Periodismo José Martí (Cuba 2003). Universitat de Girona. Actualmente, ejerce de profesor Docente e investigador en movimientos sociales en la de filosofía en dicha Universidad y colabora con diversos Multiversidad Franciscana de América Latina. Publicó medios de comunicación catalanes como El Periódico, El varios libros: «Los arroyos cuando bajan. Los desafíos del Temps, TV3 y Catalunya Ràdio. zapatismo», «La mirada horizontal. Emancipación y movi- Entre sus publicaciones más importantes, destacan mientos sociales», «Genealogía de la revuelta. Argentina, Atrévete a pensar, Ètica i llibertat y Fer filosofia avui. la sociedad en movimiento», y «Dispersar el poder. Los También ha efectuado la adaptación del proyecto Phi- movimientos como poderes antiestatales», entre otros. 245 AA ☎ ☎ BB CC ☎ ☎ DD EE ☎ ☎ FF GG ☎ ☎ H II ☎ ☎ JJ KLKL ☎ ☎ M NN ☎ ☎ OO PP ☎ ☎ QR SS ☎ ☎ TT UU ☎ ☎ VVV Z XYXY ☎ ☎ Z